1You must make the Outer Altar out of panels of acacia wood, five cubits long and five cubits wide—the Altar must be square—and three cubits high. |
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אוְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אֹ֜רֶךְ וְחָמֵ֧שׁ אַמּ֣וֹת רֹ֗חַב רָב֤וּעַ יִֽהְיֶה֙ הַמִּזְבֵּ֔חַ וְשָׁל֥שׁ אַמּ֖וֹת קֹֽמָתֽוֹ: |
וְעָשִׂיתָ אֶת־הַמִּזְבֵּחַ וגו' וְשָׁלשׁ אַמּוֹת קֹֽמָתֽוֹ - You must make the Altar…and three cubits high. These words are to be taken literally; this is the opinion of Rabbi Yehudah. But Rabbi Yosei says: It says here: רָבוּעַ “square,” and it says regarding the Inner Altar: רָבוּעַ “square” – just as there its height is double its length, so here too its height is double its length. How, then, do I explain “and three cubits high”? From the edge of the Border upwards. |
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וְעָשִׂיתָ אֶת־הַמִּזְבֵּחַ וגו' וְשָׁלשׁ אַמּוֹת קֹֽמָתֽוֹ.
דְּבָרִים כִּכְתָבָן, דִּבְרֵי רַ' יְהוּדָה, רַבִּי יוֹסֵי אוֹמֵר נֶאֱמַר כָּאן רָבוּעַ וְנֶאֱמַר בַּפְּנִימִי רָבוּעַ, מַה לְּהַלָּן גָּבְהוֹ פִּי שְׁנַיִם כְּאָרְכּוֹ, אַף כָּאן גָּבְהוֹ פִּי שְׁנַיִם כְּאָרְכּוֹ, וּמָה אֲנִי מְקַיֵּם וְשָׁלֹשׁ אַמּוֹת קֹמָתוֹ? מִשְּׂפַת סוֹבֵב וּלְמַעְלָה (זבח' נ"ט):
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2You must make protrusions for it at its four corners, the protrusions being of one piece with it. You must overlay this Altar with copper. |
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בוְעָשִׂ֣יתָ קַרְנֹתָ֗יו עַ֚ל אַרְבַּ֣ע פִּנֹּתָ֔יו מִמֶּ֖נּוּ תִּֽהְיֶ֣יןָ קַרְנֹתָ֑יו וְצִפִּיתָ֥ אֹת֖וֹ נְחֽשֶׁת: |
מִמֶּנּוּ תִּֽהְיֶיןָ קַרְנֹתָיו - The protrusions being of one piece with it - i.e., they must not be made separately and then attached to it. |
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מִמֶּנּוּ תִּֽהְיֶיןָ קַרְנֹתָיו.
שֶׁלֹּא יַעֲשֵׂם לְבַדָּם וִיחַבְּרֵם בּוֹ:
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וְצִפִּיתָ אֹתוֹ נְחֽשֶׁת - You must overlay it with copper - in order for it to atone for brazen stubbornness, as it says: וּמִצְחֲךָ נְחוּשָׁה “and your forehead is brazen.” |
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וְצִפִּיתָ אֹתוֹ נְחֽשֶׁת.
לְכַפֵּר עַל עַזּוּת מֶצַח, שֶׁנֶּ' וּמִצְחֲךָ נְחוּשָׁה (ישעיהו מ"ח):
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3You must make its pots with which to remove the ashes from it, its scoops, its basins, its flesh hooks, and its fire pans. You must make all its implements of copper. |
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גוְעָשִׂ֤יתָ סִּֽירֹתָיו֙ לְדַשְּׁנ֔וֹ וְיָעָיו֙ וּמִזְרְקֹתָ֔יו וּמִזְלְגֹתָ֖יו וּמַחְתֹּתָ֑יו לְכָל־כֵּלָ֖יו תַּֽעֲשֶׂ֥ה נְחֽשֶׁת: |
סִּֽירֹתָיו - are a type of pot. |
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סִּֽירֹתָיו.
כְּמִין יוֹרוֹת:
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לְדַשְּׁנוֹ - means: “to remove its ashes” into them, and this is how Onkelos translated it: לְמִסְפֵּי קִטְמֵיהּ – to collect the ashes into them. לְדַשְּׁנוֹ may have this meaning for there are words in the Hebrew language where a word may change in meaning, denoting both a constructive and destructive action, such as וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ “You have implanted its roots,” and אֱוִיל מַשְׁרִישׁ “a fool taking root,” and its opposite meaning: “and it uproots (תְשָׁרֵשׁ) all my produce.” Similarly: בִּסְעִפֶיהָ פֹּרִיָּה “on its once-fruitful branches,” and its opposite: מְסָעֵף פֻּארָה, meaning: “He will cut down the branches.” Similarly, in the verse “and this last one עִצְּמוֹ,” עִצְּמוֹ means “broke its bones.” Similarly: וַיִּסְקְלֻהוּ בָאֲבָנִים “and they pelted him with stones”; and its opposite: סַקְּלוּ מֵאֶבֶן, meaning: “remove its stones,” and also: וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ “he surrounded it and removed its stones.” So, too, here לְדַשְּׁנוֹ means not to place ashes but “to remove its ashes,” and in Old French: “adeszandrer.” |
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לְדַשְּׁנוֹ.
לְהָסִיר דִּשְׁנוֹ לְתוֹכָם, וְהוּא שֶׁתִּרְגֵּם אֻנְקְלוֹס לְמִסְפֵּי קִטְמֵהּ – לִסְפּוֹת הַדֶּשֶׁן לְתוֹכָם; כִּי יֵשׁ מִלּוֹת בְּלָשׁוֹן עִבְרִית מִלָּה אַחַת מִתְחַלֶּפֶת בַּפִּתְרוֹן לְשַׁמֵּשׁ בִּנְיָן וּסְתִירָה, כְּמוֹ וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ (תהילים פ'), אֱוִיל מַשְׁרִישׁ (איוב ה'), וְחִלּוּפוֹ וּבְכָל תְּבוּאָתִי תְשָׁרֵשׁ (איוב ל״א:י״ב); וְכָמוֹהוּ בִּסְעִפֶּיהָ פֹּרִיָּה (ישעיהו י״ז:ו׳), וְחִלּוּפוֹ מְסָעֵף פֻּארָה (ישעיהו י׳:ל״ג) – מְפַשֵּׁחַ סְעִפֶּיהָ; וְכָמוֹהוּ וְזֶה הָאַחֲרוֹן עִצְּמוֹ (ירמיהו נ') – שִׁבַּר עֲצָמָיו; וְכָמוֹהוּ וַיִּסְקְלֻהוּ בָאֲבָנִים (מלכים א כ״א:י״ג), וְחִלּוּפוֹ סַקְּלוּ מֵאֶבֶן (ישעיהו ס״ב:י׳) – הָסִירוּ אֲבָנֶיהָ, וְכֵן וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ (שם ה'), אַף כָּאן לְדַשְּׁנוֹ – לְהָסִיר דִּשְׁנוֹ, וּבְלַעַז אדשצנדר"יר:
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וְיָעָיו - Its meaning is as Onkelos translates it: וּמַגְרוֹפְיָתֵיהּ – i.e., shovels with which to take the ashes. They are like the cover of a pot made of thin metal and having a handle; and in Old French: “vedil.” |
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וְיָעָיו.
כְּתַרְגּוּמוֹ, מִגְרָפוֹת שֶׁנּוֹטְלִים בָּהֶם הַדֶּשֶׁן, וְהֵן כְּמִין כִּסּוּי הַקְּדֵרָה שֶׁל מַתֶּכֶת דַּק וְלֹוֹ בֵית יָד, וּבְלַעַז ווד"יל:
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וּמִזְרְקֹתָיו - Its basins - in which to receive the blood of sacrifices. |
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וּמִזְרְקֹתָיו.
לְקַבֵּל בָּהֶם דַּם הַזְּבָחִים:
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וּמִזְלְגֹתָיו - Its flesh hooks. These are like bent hooks, used to hit the flesh on the Altar and stick into it, so it can be turned over through them on the coals of the woodpile and burn quickly. In Old French: “crozins,” and in the language of the sages: צִינּוֹרִיּוֹת. |
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וּמִזְלְגֹתָיו.
כְּמִין אֻנְקְלִיּוֹת כְּפוּפִים, וּמַכֶּה בָהֶם בַּבָּשָׂר וְנִתְחָבִים בּוֹ וּמְהַפֵּךְ בָּהֶן עַל גַּחֲלֵי הַמַּעֲרָכָה שֶׁיְּהֵא מְמַהֵר שְׂרֵפָתָן, ובְלַעַז קרוצי"נש, וּבִלְשׁוֹן חֲכָמִים צִנּוֹרִיּוֹת (יומא י"ב):
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וּמַחְתֹּתָיו - And its fire pans. They have a receptacle with which to take coals from the Altar, in order to carry them and place them onto the Inner Altar for the purpose of incense. On account of their being used to scoop coals (חֲתִיָּה) they are called מַחְתּוֹת, as in: “to scoop (לַחְתּוֹת) fire from a hearth,” denoting drawing fire from its place, and similarly: “Can a man scoop (הֲיַחֲתֶּה) fire onto his lap?” |
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וּמַחְתֹּתָיו.
בֵּית קִבּוּל יֵשׁ לָהֶם לִטֹּל בָּהֶן גֶּחָלִים מִן הַמִּזְבֵּחַ, לְשֵׂאתָם עַל מִזְבֵּחַ הַפְּנִימִי לַקְּטֹרֶת, וְעַל שֵׁם חֲתִיָּתָן קְרוּיִים מַחְתּוֹת, כְּמוֹ לַחְתּוֹת אֵשׁ מִיָּקוּד (ישעיהו ל'), לְשׁוֹן שְׁאִיבַת אֵשׁ מִמְּקוֹמָהּ, וְכֵן הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ (משלי ו'):
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לְכָל־כֵּלָיו - (lit.) For all its implements - is the same as כָּל כֵּלָיו “all its implements.” |
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לְכָל־כֵּלָיו.
כְּמוֹ כָּל כֵּלָיו:
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4You must make a Grate of copper network for it. You must make on the network four copper rings on its four corners. |
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דוְעָשִׂ֤יתָ לּוֹ֙ מִכְבָּ֔ר מַֽעֲשֵׂ֖ה רֶ֣שֶׁת נְח֑שֶׁת וְעָשִׂ֣יתָ עַל־הָרֶ֗שֶׁת אַרְבַּע֙ טַבְּעֹ֣ת נְח֔שֶׁת עַ֖ל אַרְבַּ֥ע קְצוֹתָֽיו: |
מִכְבָּר - Grate. This is related to כְּבָרָה“sieve,” called “crible” in Old French. It was a kind of garment made for the Altar, made up of many holes like a net. The words of this verse are transposed and it is to be understood as follows: וְעָשִׂיתָ לּוֹ מִכְבַּר נְחֹשֶׁת מַעֲשֵׂה רֶשֶׁת “you must make for it a copper Grate of network.” |
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מִכְבָּר.
לְשׁוֹן כְּבָרָה, שֶׁקּוֹרִין קרי"בלא בְּלַעַז, כְּמִין לְבוּשׁ עָשׂוּי לוֹ לַמִּזְבֵּחַ, עָשׂוּי חֹרִין חֹרִין, כְּמִין רֶשֶׁת; וּמִקְרָא זֶה מְסֹרָס וְכֹה פִּתְרוֹנוֹ: וְעָשִׂיתָ לּוֹ מִכְבַּר נְחֹשֶׁת מַעֲשֵׂה רֶשֶׁת:
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5You must place the Grate below the Border of the Altar, extending downward until the middle of the Altar. |
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הוְנָֽתַתָּ֣ה אֹתָ֗הּ תַּ֛חַת כַּרְכֹּ֥ב הַמִּזְבֵּ֖חַ מִלְּמָ֑טָּה וְהָֽיְתָ֣ה הָרֶ֔שֶׁת עַ֖ד חֲצִ֥י הַמִּזְבֵּֽחַ: |
כַּרְכֹּב הַמִּזְבֵּחַ - is the surrounding border.
Anything that surrounds an object is called כַּרְכֹּב, as we have learned in Chapter HaKol Shochatin: “These are in the category of unfinished wooden vessels: Anything one intends to smooth down…or to adorn with grooves (וּלְכַרְכֵּב).” The meaning is that just like rounded grooves made on the side boards of boxes and wooden benches, the Altar also had a grooved border made around it, its width taking up one cubit of the wall’s height, for decorative purposes. It was situated at the six-cubit point of its height, according to the opinion that its height was double its length. How, then, do I explain: “and three cubits high”? From the edge of the Border upwards.
However, in contrast to the Altar of the Temple, the copper Altar of the Tabernacle did not have a surrounding ledge for the priests to walk on; rather, they walked on its top inside the area defined by its protrusions. And so we have learned in Zevachim: What is meant by כַּרְכֹּב in reference to the Altar of the Temple? It refers to the area between one protrusion and the next, which was one cubit wide, extending within that area another cubit all around, where the priests would walk. These two cubits on all sides are called כַּרְכֹּב. The Talmud there asks: Is it not written: “below the Border of the Altar,” from which we may infer that the Border is along its wall, for the Grate forming a “garment” is below it? And the response is: There were two entities named כַּרְכֹּב – one being a decorative Border and one being an area for the priests to walk on to ensure that they not slip off the Altar. The one along the wall of the Altar was for decoration, and beneath it they attached the Grate, whose width reached until half the height of the Altar. The Grate was thus one cubit wide, and it marked half the height of the Altar, which was necessary in order to differentiate between blood applied above and blood applied below. Instead of the Grate they made for the Altar of the permanent Temple a red line to fulfill that function at its midpoint.
As for the ramp by which they ascended the Altar, although it is not mentioned explicitly in this passage, we have already learned in the passage: “You must make for Me (lit.) an Altar of earth” that “You must not ascend My Altar on steps,” i.e., do not make steps on its ramp, but a smooth ramp, from which we learn that it had a ramp. So is stated in Mechilta. “An Altar of earth” refers to the copper Altar, so called because they filled its hollow with earth wherever they encamped. The ramp was situated south of the Altar, separated from the Altar by a minute amount, and its lower end reached one cubit away from the crocheted nettings on the south side of the Courtyard, according to the opinion that the Altar was ten cubits high. And according to the opinion that the statement “three cubits high” is to be taken literally, the length of the ramp was only ten cubits. So I found in the mishnah of Arba’im VeTesha Midot. And the fact that it was separated from the Altar by a minute amount is derived in Tractate Zevachim from Scripture.
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כַּרְכֹּב הַמִּזְבֵּחַ.
סוֹבֵב; כָּל דָּבָר הַמַּקִּיף סָבִיב בְּעִגּוּל קָרוּי כַּרְכֹּב, כְּמוֹ שֶׁשָּׁנִינוּ בְּהַכֹּל שׁוֹחֲטִין אֵלּוּ הֵן גָּלְמֵי כְלֵי עֵץ כָּל שֶׁעָתִיד לָשׁוּף וּלְכַרְכֵּב, וְהוּא כְּמוֹ שֶׁעוֹשִׂים חֲרִיצִין עֲגֻלִּין בְּקַרְשֵׁי דָּפְנֵי הַתֵּבוֹת וְסַפְסָלֵי הָעֵץ, אַף לַמִּזְבֵּחַ עָשָׂה חָרִיץ סְבִיבוֹ, וְהָיָה רָחְבּוֹ אַמָּה בְדָפְנוֹ לְנוֹי וְהוּא לְסוֹף שָׁלֹשׁ אַמּוֹת שֶׁל גָּבְהוֹ כְּדִבְרֵי הָאוֹמֵר גָּבְהוֹ פִּי שְׁנַיִם כְּאָרְכּוֹ, הָא מָה אֲנִי מְקַיֵּם וְשָׁלֹשׁ אַמּוֹת קוֹמָתוֹ? מִשְּׂפַת סוֹבֵב וּלְמַעְלָה, אֲבָל סוֹבֵב לְהִלּוּךְ הַכֹּהֲנִים לֹא הָיָה לְמִזְבַּח הַנְּחֹשֶׁת, אֶלָּא עַל רֹאשׁוֹ לִפְנִים מִקַּרְנוֹתָיו, וְכֵן שָׁנִינוּ בִזְבָחִים: אֵי זֶהוּ כַּרְכּוֹב? בֵּין קֶרֶן לְקֶרֶן; וְהָיָה רֹחַב אַמָּה, וְלִפְנִים מֵהֶן אַמָּה שֶׁל הִלּוּךְ רַגְלֵי הַכֹּהֲנִים, שְׁתֵּי אַמּוֹת הַלָּלוּ קְרוּיִים כַּרְכּוֹב; וְדִקְדַּקְנוּ שָׁם וְהָכְתִיב תַּחַת כַּרְכֹּב הַמִּזְבֵּחַ מִלְּמָטָּה? לָמַדְנוּ שֶׁהַכַּרְכּוֹב בְּדָפְנוֹ הוּא וּלְבוּשׁ הַמִּכְבָּר תַּחְתָּיו? וְתֵרֵץ הַמְתָרֵץ תְּרֵי הֲווֹ, חַד לְנוֹי וְחַד לַכֹּהֲנִים דְּלֹא יִשְׂתָּרְגוּ, זֶה שֶׁבַּדֹּפֶן לְנוֹי הָיָה, וּמִתַּחְתָּיו הִלְבִּישׁוֹ הַמִּכְבָּר וְהִגִּיעַ רָחְבוֹ עַד חֲצִי הַמִּזְבֵּחַ, וְהוּא הָיָה סִימָן לַחֲצִי גָּבְהוֹ, לְהַבְדִּיל בֵּין דָּמִים הָעֶלְיוֹנִים לְדָמִים הַתַּחְתּוֹנִים; וּכְנֶגְדּוֹ עָשׂוּ לְמִזְבַּח בֵּית עוֹלָמִים דֻּגְמַת חוּט הַסִּקְרָא בְאֶמְצָעוֹ, וְכֶבֶשׁ שֶׁהָיוּ עוֹלִין בּוֹ אַף עַל פִּי שֶׁלֹּא פֵרְשׁוֹ בְּעִנְיָן זֶה, כְּבָר שָׁמַעְנוּ בְּפָרָשַׁת מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי וְלֹא תַעֲלֶה בְמַעֲלֹת – לֹא תַעֲשֶׂה לוֹ מַעֲלוֹת בְּכֶבֶשׁ שֶׁלּוֹ, אֶלָּא כֶּבֶשׁ חָלָק, לָמַדְנוּ שֶׁהָיָה לוֹ כֶּבֶשׁ; כָּךְ שָׁנִינוּ בַּמְּכִילְתָּא. וּמִזְבַּח אֲדָמָה הוּא מִזְבַּח הַנְּחֹשֶׁת, שֶׁהָיוּ מְמַלְּאִין חֲלָלוֹ אֲדָמָה בִמְקוֹם חֲנִיָּתָן, וְהַכֶּבֶשׁ הָיָה בִּדְרוֹם הַמִּזְבֵּחַ, מֻבְדָּל מִן הַמִּזְבֵּחַ מְלֹא חוּט הַשַּׂעֲרָה, וְרַגְלָיו מַגִּיעִין עַד אַמָּה סָמוּךְ לְקַלְעֵי הֶחָצֵר שֶׁבַּדָּרוֹם, כְּדִבְרֵי הָאוֹמֵר עֶשֶׂר אַמּוֹת קוֹמָתוֹ, וּלְדִבְרֵי הָאוֹמֵר דְּבָרִים כִּכְתָבָן – שָׁלֹשׁ אַמּוֹת קוֹמָתוֹ – לֹא הָיָה אֹרֶךְ הַכֶּבֶשׁ אֶלָּא עֶשֶׂר אַמּוֹת, כָּךְ מָצָאתִי בְּמִשְׁנַת אַרְבָּעִים וְתֵשַׁע מִדּוֹת, וְזֶה שֶׁהוּא מֻבְדָּל מִן הַמִּזְבֵּחַ מְלֹא הַחוּט, בְּמַסֶּכֶת זְבָחִים (דף ס"ב) לְמָדוּהוּ מִן הַמִּקְרָא:
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6You must make poles for the Altar, poles of acacia wood, and you must overlay them with copper. |
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ווְעָשִׂ֤יתָ בַדִּים֙ לַמִּזְבֵּ֔חַ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם נְחֽשֶׁת: |
7Its poles must be inserted through the rings, so that the poles will be on both sides of the Altar when it is carried. |
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זוְהוּבָ֥א אֶת־בַּדָּ֖יו בַּטַּבָּעֹ֑ת וְהָי֣וּ הַבַּדִּ֗ים עַל־שְׁתֵּ֛י צַלְעֹ֥ת הַמִּזְבֵּ֖חַ בִּשְׂאֵ֥ת אֹתֽוֹ: |
בַּטַּבָּעֹת - Through the rings - i.e., through the four rings that were made on the Grate. |
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בַּטַּבָּעֹת.
בְּאַרְבַּע טַבָּעוֹת שֶׁנַּעֲשׂוּ לַמִּכְבָּר:
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8You must make it a hollow structure, of panels. As He showed you on the mountain, so must they make it.” |
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חנְב֥וּב לֻחֹ֖ת תַּֽעֲשֶׂ֣ה אֹת֑וֹ כַּֽאֲשֶׁ֨ר הֶרְאָ֥ה אֹֽתְךָ֛ בָּהָ֖ר כֵּ֥ן יַֽעֲשֽׂוּ: |
נְבוּב לֻחֹת - Its meaning is as Onkelos translates it: חֲלִיל לוּחִין, i.e., panels of acacia wood on all sides with a hollow in the middle, but it should not be made entirely of one piece of wood that is five cubits by five cubits thick, as a block. |
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נְבוּב לֻחֹת.
כְּתַרְגּוּמוֹ חֲלִיל לוּחִין, לֻחֹת עֲצֵי שִׁטִּים מִכָּל צַד וְהֶחָלָל בְאֶמְצַע, וְלֹא יְהֵא כֻּלּוֹ עֵץ אֶחָד שֶׁיְּהֵא עָבְיוֹ חָמֵשׁ אַמּוֹת עַל חָמֵשׁ אַמּוֹת כְּמִין סַדָּן:
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9You must make the Courtyard of the Tabernacle: On the south side there must be nettings made of twined linen for the Courtyard, 100 cubits long, to make one side. |
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טוְעָשִׂ֕יתָ אֵ֖ת חֲצַ֣ר הַמִּשְׁכָּ֑ן לִפְאַ֣ת נֶֽגֶב־תֵּ֠ימָ֠נָה קְלָעִ֨ים לֶֽחָצֵ֜ר שֵׁ֣שׁ מָשְׁזָ֗ר מֵאָ֤ה בָֽאַמָּה֙ אֹ֔רֶךְ לַפֵּאָ֖ה הָֽאֶחָֽת: |
קְלָעִים - Nettings. They were made to hang like the sail (קֶלַע) of a ship, but with perforations, and by crochet and not by weaving. Onkelos translates it as סְרָדִין, similar to his translation of מִכְבָּר “grate” that he translates as סְרָדָא, because they were also perforated like a sieve. |
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קְלָעִים.
עֲשׂוּיִין כְּמִין קַלְעֵי סְפִינָה, נְקָבִים נְקָבִים, מַעֲשֵׂה קְלִיעָה וְלֹא מַעֲשֵׂה אוֹרֵג, וְתַרְגּוּם סְרָדִים כְּתַרְגּוּמוֹ שֶׁל מִכְבָּר הַמְתֻרְגָּם סְרָדָה, לְפִי שֶׁהֵן מְנֻקָּבִין כִּכְבָרָה:
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לַפֵּאָה הָֽאֶחָֽת - For one side. The entire side is called פֵּאָה. |
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לַפֵּאָה הָֽאֶחָֽת.
כָּל הָרוּחַ קָרוּי פֵּאָה:
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10Make 20 pillars with their 20 copper bases. The hooks of the pillars and their bands must be made of silver. |
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יוְעַמֻּדָ֣יו עֶשְׂרִ֔ים וְאַדְנֵיהֶ֥ם עֶשְׂרִ֖ים נְח֑שֶׁת וָוֵ֧י הָֽעַמֻּדִ֛ים וַֽחֲשֻֽׁקֵיהֶ֖ם כָּֽסֶף: |
וְעַמֻּדָיו עֶשְׂרִים - 20 pillars - There were five cubits between each pillar. |
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וְעַמֻּדָיו עֶשְׂרִים.
חָמֵשׁ אַמּוֹת בֵּין עַמּוּד לְעַמּוּד:
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וְאַדְנֵיהֶם - With their bases - i.e., of the pillars, of copper. The bases rested on the ground and the pillars were inserted into them. He made a type of block, called “pals” in Old French, each six handbreadths long and three wide with a copper ring attached at its center. He would wind the edge of the crocheted netting around it with cords opposite each pillar, and then hang the block by its ring onto the hook on the pillar, which was made like the letter ו – one end bent upright and the other end stuck into the pillar – like those made to affix doors, called “gons” in Old French (“hinges”). The width of the crocheted netting hung down, forming the height of the walls of the Courtyard. |
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וְאַדְנֵיהֶם.
שֶׁל הָעַמּוּדִים נְחֹשֶׁת, הָאֲדָנִים יוֹשְׁבִים עַל הָאָרֶץ וְהָעַמּוּדִים תְּקוּעִין לְתוֹכָן; הָיָה עוֹשֶׂה כְמִין קֻנְדָּסִין שֶׁקּוֹרִין פל"ש בְּלַעַז, אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה, וְטַבַּעַת נְחֹשֶׁת קְבוּעָה בוֹ בְּאֶמְצָעוֹ וְכוֹרֵךְ שְׂפַת הַקֶּלַע סְבִיבָיו בְּמֵיתָרִים כְּנֶגֶד כָּל עַמּוּד וְעַמּוּד, וְתוֹלֶה הַקֻּנְדָּס דֶּרֶךְ טַבַּעְתּוֹ בָאֻנְקְלִיּוֹת שֶׁבָּעַמּוּד הֶעָשׂוּי כְּמִין וָי"ו – רֹאשׁוֹ זָקוּף לְמַעְלָה וְרֹאשׁוֹ אֶחָד תָּקוּעַ בָּעַמּוּד – כְּאוֹתָן שֶעוֹשִׂין לְהַצִּיב דְּלָתוֹת, שֶׁקּוֹרִין גונ"ש בְּלַעַז, וְרֹחַב הַקֶּלַע תָּלוּי מִלְּמַטָּה וְהִיא קוֹמַת מְחִצּוֹת הֶחָצֵר:
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וָוֵי הָֽעַמֻּדִים - The hooks of the pillars - are the hooks mentioned above. |
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וָוֵי הָֽעַמֻּדִים.
הֵם הָאֻנְקְלִיּוֹת:
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וַֽחֲשֻֽׁקֵיהֶם - And their bands. The pillars were surrounded with silver threads, but I do not know if these covered their entire surface, or only their tops, or just their middle. I do know, however, that the word חָשׁוּק denotes girding, for so we find in the account of the concubine at Giv’ah: “and with him a pair of saddled donkeys,” where Targum Yonatan renders the word for “saddled” as חֲשִׁיקִין. |
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וַֽחֲשֻֽׁקֵיהֶם.
מֻקָּפִין הָיוּ הָעַמּוּדִים בְּחוּטֵי כֶסֶף סָבִיב, וְאֵינִי יוֹדֵעַ אִם עַל פְּנֵי כֻלָּן, אִם בְּרֹאשָׁם, וְאִם בְּאֶמְצָעָם, אַךְ יוֹדֵעַ אֲנִי שֶׁחָשׁוּק לְשׁוֹן חֲגוֹרָה, שֶׁכֵּן מָצִינוּ בְּפִילֶגֶשׁ בַּגִּבְעָה וְעִמּוֹ צֶמֶד חֲמוֹרִים חֲבוּשִׁים (שופטים י"ט), תַּרְגּוּמוֹ חֲשׁוּקִים:
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11Likewise, along the length of the north side, there must be nettings 100 cubits in length, with their 20 pillars and their 20 copper bases; the hooks of the pillars and their bands must be made of silver. |
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יאוְכֵ֨ן לִפְאַ֤ת צָפוֹן֙ בָּאֹ֔רֶךְ קְלָעִ֖ים מֵ֣אָה אֹ֑רֶךְ וְעַמּוּדָ֣יו (כתיב ועמדו) עֶשְׂרִ֗ים וְאַדְנֵיהֶ֤ם עֶשְׂרִים֙ נְח֔שֶׁת וָוֵ֧י הָֽעַמֻּדִ֛ים וַֽחֲשֻֽׁקֵיהֶ֖ם כָּֽסֶף: |
12For the width of the Courtyard on the west side there must be nettings 50 cubits in length, with their 10 pillars and their 10 bases. |
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יבוְרֹ֤חַב הֶֽחָצֵר֙ לִפְאַת־יָ֔ם קְלָעִ֖ים חֲמִשִּׁ֣ים אַמָּ֑ה עַמֻּֽדֵיהֶ֣ם עֲשָׂרָ֔ה וְאַדְנֵיהֶ֖ם עֲשָׂרָֽה: |
13The width of the Courtyard on the front, the east side, must be 50 cubits: |
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יגוְרֹ֣חַב הֶֽחָצֵ֗ר לִפְאַ֛ת קֵ֥דְמָה מִזְרָ֖חָה חֲמִשִּׁ֥ים אַמָּֽה: |
לִפְאַת קֵדְמָה מִזְרָחָה - On the front, the east side. The side facing east is called קֶדֶם, literally meaning “face” (פָּנִים), while אָחוֹר means “back.” The east is called קֶדֶם because it is the face of the world, and the west is called אָחוֹר “back,” as we find: הַיָּם הָאַחֲרוֹן (lit.) “the back sea,” which Onkelos translates as יַמָּא מַעַרְבָא “the western sea.” |
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לִפְאַת קֵדְמָה מִזְרָחָה.
פְּנֵי הַמִּזְרָח; קֶדֶם לְשׁוֹן פָּנִים, אָחוֹר לָשׁוֹן אֲחוֹרַיִם, לְפִיכָךְ הַמִּזְרָח קָרוּי קֶדֶם שֶׁהוּא פָּנִים, וּמַעֲרָב קָרוּי אָחוֹר, כְּמָה דְאַתְּ אָמַר הַיָּם הָאַחֲרוֹן (דברים י"א:כ"ד, דברים ל"ד:ב'), יַמָּא מַעַרְבָא:
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חֲמִשִּׁים אַמָּֽה - 50 cubits. These 50 cubits were not entirely closed off with the nettings, for the entrance was there; rather, there were 15 cubits of nettings to one side adjoining the entrance, and likewise to the other side. This left a 20-cubit width between them for the entrance area; and that is what it says: “To close the entrance of the Courtyard, make a 20-cubit-wide Screen” – a curtain screening the entrance, 20 cubits long like the width of the entrance. |
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חֲמִשִּׁים אַמָּֽה.
אוֹתָן נ' אַמָּה לֹא הָיוּ סְתוּמִים כֻּלָּם בַּקְּלָעִים, לְפִי שֶׁשָּׁם הַפֶּתַח, אֶלָּא ט"ו אַמָּה קְלָעִים לְכֶתֶף הַפֶּתַח מִכָּאן, וְכֵן לַכָּתֵף הַשֵּׁנִית, נִשְׁאַר רֹחַב חֲלַל הַפֶּתַח בֵּינְתַיִם כ' אַמָּה, וְזֶהוּ שֶׁנֶּ' וּלְשַׁעַר הֶחָצֵר מָסָךְ כ' אַמָּה – וִילוֹן לַמָּסָךְ כְּנֶגֶד הַפֶּתַח כ' אַמָּה אֹרֶךְ, כְּרֹחַב הַפֶּתַח:
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14There must be 15 cubits of nettings to one side of the entrance, with their three pillars and their three bases, |
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ידוַֽחֲמֵ֨שׁ עֶשְׂרֵ֥ה אַמָּ֛ה קְלָעִ֖ים לַכָּתֵ֑ף עַמֻּֽדֵיהֶ֣ם שְׁלשָׁ֔ה וְאַדְנֵיהֶ֖ם שְׁלשָֽׁה: |
עַמֻּֽדֵיהֶם שְׁלשָׁה - With their three pillars - i.e., five cubits between each pillar – between the pillar at the end of the south side, situated on the southeast corner, and the first pillar of the three on the east side was five cubits, and from it to the second was five cubits, and from the second to the third was five cubits; and likewise to the other side of the entrance; and four pillars for the Screen. There were thus 10 pillars on the east side, just like there were 10 on the west side. |
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עַמֻּֽדֵיהֶם שְׁלשָׁה.
חָמֵשׁ אַמּוֹת בֵּין עַמּוּד לְעַמּוּד. בֵּין עַמּוּד שֶׁבְּרֹאשׁ הַדָּרוֹם הָעוֹמֵד בְּמִקְצוֹעַ דְּרוֹמִית מִזְרָחִית עַד עַמּוּד שֶׁהוּא מִן הַשְּׁלֹשָׁה שֶׁבַּמִּזְרָח חָמֵשׁ אַמּוֹת, וּמִמֶּנּוּ לַשֵּׁנִי חָמֵשׁ אַמּוֹת, וּמִן הַשֵּׁנִי לַשְּׁלִישִׁי חָמֵשׁ אַמּוֹת, וְכֵן לַכָּתֵף הַשֵּׁנִית, וְאַרְבָּעָה עַמּוּדִים לַמָּסָךְ, הֲרֵי עֲשָׂרָה עַמּוּדִים לַמִּזְרָח כְּנֶגֶד י' לַמַּעֲרָב:
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15and there must be 15 cubits of nettings to the other side of the entrance, with their three pillars and their three bases. |
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טווְלַכָּתֵף֙ הַשֵּׁנִ֔ית חֲמֵ֥שׁ עֶשְׂרֵ֖ה קְלָעִ֑ים עַמֻּֽדֵיהֶ֣ם שְׁלשָׁ֔ה וְאַדְנֵיהֶ֖ם שְׁלשָֽׁה: |
16To close the entrance to the Courtyard, make a 20-cubit-wide Screen out of turquoise, purple, and scarlet wool, and twined linen, the work of an embroiderer. It must have four pillars and four bases. |
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טזוּלְשַׁ֨עַר הֶֽחָצֵ֜ר מָסָ֣ךְ | עֶשְׂרִ֣ים אַמָּ֗ה תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר מַֽעֲשֵׂ֣ה רֹקֵ֑ם עַמֻּֽדֵיהֶ֣ם אַרְבָּעָ֔ה וְאַדְנֵיהֶ֖ם אַרְבָּעָֽה: |
17All the pillars surrounding the Courtyard must be banded with silver; their hooks must be made of silver and their bases of copper. |
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יזכָּל־עַמּוּדֵ֨י הֶֽחָצֵ֤ר סָבִיב֙ מְחֻשָּׁקִ֣ים כֶּ֔סֶף וָֽוֵיהֶ֖ם כָּ֑סֶף וְאַדְנֵיהֶ֖ם נְחֽשֶׁת: |
כָּל־עַמּוּדֵי הֶֽחָצֵר סָבִיב וגו' - All the pillars surrounding the Courtyard… Since Scripture thus far specified hooks, bands, and that the bases be of copper only for the north and south sides – but for the east and west sides, hooks, bands, and copper bases are not stated explicitly – it comes and teaches us about them here. |
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כָּל־עַמּוּדֵי הֶֽחָצֵר סָבִיב וגו'.
לְפִי שֶׁלֹּא פֵּרֵשׁ וָוִין וַחֲשׁוּקִים וְאַדְנֵי נְחֹשֶׁת אֶלָּא לַצָּפוֹן וְלַדָּרוֹם, אֲבָל לַמִּזְרָח וְלַמַּעֲרָב לֹא נֶאֱמַר וָוִין וַחֲשׁוּקִים וְאַדְנֵי נְחֹשֶׁת, לְכָךְ בָּא וְלִמֵּד כָּאן:
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18The length of the Courtyard must be 100 cubits. The width and breadth of the eastern half of the Courtyard must be 50 cubits by 50. The height of the enclosure must be five cubits, nettings made of twined linen. The bases must be made of copper. |
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יחאֹ֣רֶךְ הֶֽחָצֵר֩ מֵאָ֨ה בָֽאַמָּ֜ה וְרֹ֣חַב | חֲמִשִּׁ֣ים בַּֽחֲמִשִּׁ֗ים וְקֹמָ֛ה חָמֵ֥שׁ אַמּ֖וֹת שֵׁ֣שׁ מָשְׁזָ֑ר וְאַדְנֵיהֶ֖ם נְחֽשֶׁת: |
אֹרֶךְ הֶֽחָצֵר - The length of the Courtyard - i.e., the north and south sides from east to west, must be “100 cubits.” |
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אֹרֶךְ הֶֽחָצֵר.
הַצָּפוֹן וְהַדָּרוֹם שֶׁמִּן הַמִּזְרָח לַמַּעֲרָב מאה באמה:
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וְרֹחַב חֲמִשִּׁים בַּֽחֲמִשִּׁים - The width, 50 [cubits] by 50 - i.e., the east section of the Courtyard was square, 50 cubits by 50 – for the Tabernacle was 30 cubits long and 10 wide, and when positioning its entrance to the east on the edge of the outer 50 cubits of the length of the Courtyard, it emerges that the entire Tabernacle was within the inner 50 cubits and its length ended at the end of 30 cubits. There was thus a 20-cubit space behind it, between the nettings in the west side and the coverings to the back of the Tabernacle. The width of the Tabernacle was 10 cubits in the middle of the width of the Courtyard, leaving a 20-cubit space on both the north and south sides, from the nettings of the Courtyard to the coverings to the sides of the Tabernacle, and similarly on the west side, and a 50-by-50-cubit Courtyard in front of it. |
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וְרֹחַב חֲמִשִּׁים בַּֽחֲמִשִּׁים.
חָצֵר שֶׁבַּמִּזְרָח הָיְתָה מְרֻבַּעַת, חֲמִשִּׁים עַל חֲמִשִּׁים, שֶׁהַמִּשְׁכָּן אָרְכּוֹ שְׁלֹשִׁים וְרָחְבּוֹ עֶשֶׂר, הֶעֱמִיד מִזְרַח פִּתְחוֹ בִּשְׂפַת נ' הַחִיצוֹנִים שֶׁל אֹרֶךְ הֶחָצֵר, נִמְצָא כֻּלּוֹ בַּחֲמִשִּׁים הַפְּנִימִיִּים וְכָלֶה אָרְכּוֹ לְסוֹף שְׁלֹשִׁים, נִמְצְאוּ עֶשְׂרִים אַמָּה רֶוַח לַאֲחוֹרָיו בֵּין הַקְּלָעִים שֶׁבַּמַּעֲרָב לַיְרִיעוֹת שֶׁל אֲחוֹרֵי הַמִּשְׁכָּן, וְרֹחַב הַמִּשְׁכָּן עֶשֶׂר אַמּוֹת, בְּאֶמְצַע רֹחַב הֶחָצֵר, נִמְצְאוּ לוֹ עֶשְׂרִים אַמָּה רֶוַח לַצָּפוֹן וְלַדָּרוֹם מִן קַלְעֵי הֶחָצֵר לִירִיעוֹת הַמִּשְׁכָּן, וְכֵן לַמַּעֲרָב, וַחֲמִשִּׁים עַל חֲמִשִּׁים חָצֵר לְפָנָיו:
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וְקֹמָה חָמֵשׁ אַמּוֹת - The height, five cubits - i.e., the height of the walls of the Courtyard, which is the width of the nettings. |
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וְקֹמָה חָמֵשׁ אַמּוֹת.
גֹּבַהּ מְחִצּוֹת הֶחָצֵר וְהוּא רֹחַב הַקְּלָעִים:
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וְאַדְנֵיהֶם נְחֽשֶׁת - (lit.) And their bases of copper. This is written to include the bases of the Screen, so that you not say that copper bases were stated only regarding the pillars of the crocheted nettings, but the bases of the Screen were made of another material. It appears to me that for this reason Scripture mentioned the bases here again. |
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וְאַדְנֵיהֶם נְחֽשֶׁת.
לְהָבִיא אַדְנֵי הַמָּסָךְ, שֶׁלֹּא תֹאמַר לֹא נֶאֶמְרוּ אַדְנֵי נְחֹשֶׁת אֶלָּא לְעַמּוּדֵי הַקְּלָעִים אֲבָל אַדְנֵי הַמָּסָךְ שֶׁל מִין אַחֵר, כֵּן נִרְאֶה בְעֵינַי שֶׁלְּכָךְ חָזַר וּשְׁנָאָן:
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19All the utensils of the Tabernacle used in the work of constructing and dismantling it must be made of copper. All the stakes of the Tabernacle and all the stakes for the Courtyard must be made of copper.” |
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יטלְכֹל֙ כְּלֵ֣י הַמִּשְׁכָּ֔ן בְּכֹ֖ל עֲבֹֽדָת֑וֹ וְכָל־יְתֵֽדֹתָ֛יו וְכָל־יִתְדֹ֥ת הֶֽחָצֵ֖ר נְחֽשֶׁת: |
לְכֹל כְּלֵי הַמִּשְׁכָּן - All the utensils of the Tabernacle - which were needed for erecting it and dismantling it, such as hammers to drive the stakes and pillars. |
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לְכֹל כְּלֵי הַמִּשְׁכָּן.
שֶׁהָיוּ צְרִיכִין לַהֲקָמָתוֹ וּלְהוֹרָדָתוֹ, כְּגוֹן מַקָּבוֹת לִתְקֹעַ יְתֵדוֹת וְעַמּוּדִים:
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יִתְדֹת - The stakes. These were a type of copper bolt made for the sheets of the Tent covering and the nettings of the Courtyard, fastened to ropes and positioned all around their lower edges so that the wind not lift them. I do not know for certain whether they were implanted into the ground as is the usual function of stakes, or if in this case they were tied hanging freely and their weight held the bottom of the sheets down so that they not move in the wind, but I maintain that their name indicates that they were implanted into the ground and for this reason they are called יְתֵדוֹת, and this verse supports my opinion: “A Tent that will not fall and whose stakes (יְתֵדֹתָיו) will not be removed forever.” |
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יִתְדֹת.
כְּמִין נִגְרֵי נְחֹשֶׁת עֲשׂוּיִין לִירִיעוֹת הָאֹהֶל וּלְקַלְעֵי הֶחָצֵר, קְשׁוּרִים בְּמֵיתָרִים סָבִיב סָבִיב בְּשִׁפּוּלֵיהֶן, כְּדֵי שֶׁלֹּא תְהֵא הָרוּחַ מַגְבִּיהָתָן, וְאֵינִי יוֹדֵעַ אִם תְּחוּבִין בָּאָרֶץ אוֹ קְשׁוּרִין וּתְלוּיִין וְכָבְדָּן מַכְבִּיד שִׁפּוּלֵי הַיְרִיעוֹת שֶׁלֹּא יָנוּעוּ בָרוּחַ, וְאוֹמֵר אֲנִי שֶׁשְּׁמָן מוֹכִיחַ עֲלֵיהֶם שֶׁהֵם תְּקוּעִים בָּאָרֶץ, לְכָךְ נִקְרְאוּ יְתֵדוֹת, וּמִקְרָא זֶה מְסַיְּעֵנִי אֹהֶל בַּל יִצְעָן בַּל יִסַּע יְתֵדֹתָיו לָנֶצַח (ישעיהו ל"ג):
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