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Learning & Values Parshah (Weekly Torah) Shemot - Exodus Vayakhel Texts & Summaries

Torah Reading for Vayak'hel

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First Portion

Shemot (Exodus) Chapter 35

1Moses assembled the entire community of the Israelites and said to them, “These are the things that God has commanded to do.		אוַיַּקְהֵ֣ל משֶׁ֗ה אֶת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַֽעֲשׂ֥ת אֹתָֽם:
וַיַּקְהֵל משֶׁה - Moses assembled - on the day after Yom Kippur, when he came down from Mount Sinai. The term וַיַּקְהֵל is a hif’il (causative) form, because one does not assemble people physically with one’s hands; rather, they are gathered together by his order, and this is supported by Onkelos’ translation וְאַכְנֵשׁ “and he assembled.”		וַיַּקְהֵל משֶׁה. לְמָחֳרַת יוֹם הַכִּפּוּרִים כְּשֶׁיָּרַד מִן הָהָר, וְהוּא לְשׁוֹן הִפְעִיל, שֶׁאֵינוֹ אוֹסֵף אֲנָשִׁים בְּיָּדַיִם, אֶלָּא הֵן נֶאֱסָפִין עַל פִּי דִּבּוּרוֹ, וְתַרְגּוּמוֹ וְאַכְנֵישׁ:
2Work may be done for six days, but the seventh day must be holy for you—a complete rest from work—unto God. Whoever does work on it must be put to death.		בשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִֽהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַֽיהֹוָ֑ה כָּל־הָֽעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת:
שֵׁשֶׁת יָמִים - For six days. Moses told them the warning about keeping the Sabbath prior to instructing them to construct the Tabernacle, in order to convey to them the fact that work on the Tabernacle does not override the Sabbath.		שֵׁשֶׁת יָמִים. הִקְדִּים לָהֶם אַזְהָרַת שַׁבָּת לְצִוּוּי מְלֶאכֶת הַמִּשְׁכָּן, לוֹמַר שֶׁאֵינוֹ דוֹחֶה אֶת הַשַּׁבָּת (מכילתא):
3You must not kindle fire in any of your dwellings on the Sabbath day.”		גלֹֽא־תְבַֽעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת:
לֹֽא־תְבַֽעֲרוּ אֵשׁ - You must not kindle fire. Some of our rabbis say1 that the prohibition of kindling a fire is singled out from other work prohibited on the Sabbath in order to give it the status of an ordinary passive commandment (punishable by lashes and not by death), while others say that it is singled out in order to indicate that each of the 39 categories of work is a separate prohibition.		לֹֽא־תְבַֽעֲרוּ אֵשׁ. יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים הַבְעָרָה לְלָאו יָצָאת, וְיֵשׁ אוֹמְרִים לְחַלֵּק יָצָאת (שבת ע'):
4Moses spoke to the entire community of the Israelites, saying, “This is what God has commanded me to say to you:		דוַיֹּ֣אמֶר משֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר:
זֶה הַדָּבָר אֲשֶׁר־צִוָּה ה' - This is what God has commanded - me “to say” to you.		זֶה הַדָּבָר אֲשֶׁר־צִוָּה ה'. לִי לאמר לָכֶם:
5Take contributions for God from among yourselves. Let every generous-hearted person bring the following contribution for God: gold, silver, and copper;		הקְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֽשֶׁת:
נְדִיב לִבּוֹ - [Every] generous-hearted [person]. Since it is a person’s heart that prompts him to give a donation, he is therefore called נְדִיב לֵב “one who is generous of heart.” I have already explained the account of the materials donated for the Tabernacle and its construction in the place where they were commanded.		נְדִיב לִבּוֹ. עַל שֵׁם שֶׁלִּבּוֹ נוֹדְבוֹ, קָרוּי נְדִיב לֵב. כְּבָר פֵּרַשְׁתִּי נִדְבַת הַמִּשְׁכָּן וּמְלַאכְתּוֹ בִּמְקוֹם צַוָּאתָן:
6wool dyed turquoise, wool dyed purple, wool dyed scarlet, linen, goat hair;		ווּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים:
7red-dyed ram skins, tachash skins, and acacia wood;		זוְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַֽעֲצֵ֥י שִׁטִּֽים:
8olive oil for the luminary, and spices for the anointing oil and for the incense offering;		חוְשֶׁ֖מֶן לַמָּא֑וֹר וּבְשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים:
9and onyx stones and inset stones for the Ephod and the Breastplate.		טוְאַ֨בְנֵי־שֹׁ֔הַם וְאַבְנֵ֖י מִלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:
10Every wise-hearted person must come forth and make all that God has commanded:		יוְכָל־חֲכַם־לֵ֖ב בָּכֶ֑ם יָבֹ֣אוּ וְיַֽעֲשׂ֔וּ אֵ֛ת כָּל־אֲשֶׁ֥ר צִוָּ֖ה יְהֹוָֽה:
11The inner tapestries to cover the Tabernacle, with its middle cover and its outer roof; its clasps, its planks, its crossbars, its pillars, and its bases;		יאאֶ֨ת־הַמִּשְׁכָּ֔ן אֶת־אָֽהֳל֖וֹ וְאֶת־מִכְסֵ֑הוּ אֶת־קְרָסָיו֙ וְאֶת־קְרָשָׁ֔יו אֶת־בְּרִיחָ֕ו אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנָֽיו:
אֶת־הַמִּשְׁכָּן - (lit.) The Tabernacle. The lower tapestries, which were visible from inside the Tabernacle, are called here מִשְׁכָּן.		אֶת־הַמִּשְׁכָּן. יְרִיעוֹת הַתַּחְתּוֹנוֹת הַנִּרְאוֹת בְּתוֹכוֹ קְרוּיִים מִשְׁכָּן:
אֶת־אָֽהֳלוֹ - Its cover. This is the canopy of the sheets of goats’ hair, which was made as a roof over the lower tapestries.		אֶת־אָֽהֳלוֹ. הִיא אֹהֶל יְרִיעוֹת עִזִּים, הֶעָשׂוּי לְגַג:
וְאֶת־מִכְסֵהוּ - And its roof - i.e., the covering of the rams’ skins and tachash skins.		וְאֶת־מִכְסֵהוּ. מִכְסֵה עוֹרוֹת אֵילִים וְהַתְּחָשִׁים:
12the Ark, its poles, the Ark Cover, and the partition Curtain;		יבאֶת־הָֽאָרֹ֥ן וְאֶת־בַּדָּ֖יו אֶת־הַכַּפֹּ֑רֶת וְאֵ֖ת פָּרֹ֥כֶת הַמָּסָֽךְ:
וְאֵת פָּרֹכֶת הַמָּסָֽךְ - means: The partition Curtain. Anything that forms a shield, whether it be from above or from the side, is called מָסָךְ or סְכָךְ, similar to שַׂכְתָּ בַעֲדוֹ “You protected him,”2 and הִנְנִי שָׂךְ אֶת דַּרְכֵּךְ “I will close off your path.”3		וְאֵת פָּרֹכֶת הַמָּסָֽךְ. פָּרֹכֶת הַמְּחִיצָה; כָּל דָּבָר הַמֵּגֵן, בֵּין מִלְמַעְלָה בֵּין מִכְּנֶגֶד, קָרוּי מָסָךְ וּסְכָךְ, וְכֵן סַכְתָּ בַעֲדוֹ (איוב א'), הִנְנִי סָךְ אֶת דַּרְכֵּךְ (הושע ב'):
13the Table, its poles, all its utensils, and the showbread;		יגאֶת־הַשֻּׁלְחָ֥ן וְאֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו וְאֵ֖ת לֶ֥חֶם הַפָּנִֽים:
לֶחֶם הַפָּנִֽים - The showbread. I have already explained4 that it was so called because of the fact that it had surfaces on opposite sides, for it was shaped like a box open at two sides.		לֶחֶם הַפָּנִֽים. כְּבָר פֵּרַשְׁתִּי, עַל שֵׁם שֶׁהָיוּ לוֹ פָּנִים לְכָאן וּלְכָאן, שֶׁהוּא עָשׂוּי כְּמִין תֵּבָה פְרוּצָה:
14the Candelabrum of illumination and all its utensils, its lamps, and the oil for the luminary;		ידוְאֶת־מְנֹרַ֧ת הַמָּא֛וֹר וְאֶת־כֵּלֶ֖יהָ וְאֶת־נֵֽרֹתֶ֑יהָ וְאֵ֖ת שֶׁ֥מֶן הַמָּאֽוֹר:
וְאֶת־כֵּלֶיהָ - And its utensils - i.e., the tongs and ash-pans.		וְאֶת־כֵּלֶיהָ. מֶלְקָחַיִם וּמַחְתּוֹת:
נֵֽרֹתֶיהָ - “luzes” in Old French (“lamps”), i.e., bowls where the oil and the wicks are placed.		נֵֽרֹתֶיהָ. לוצי"יש בְּלַעַז, בָּזִיכִים שֶׁהַשֶּׁמֶן וְהַפְּתִילוֹת נְתוּנִין בָּהֶן:
וְאֵת שֶׁמֶן הַמָּאוֹר - And the oil for the luminary. This also required the skill of the wise-hearted men, for its production is different from that of other oils, as is explained in Menachot:5 “He picks the olives at the top of the tree…” and thus produces an oil that is כָּתִית “crushed” and זָךְ “clear.”		וְאֵת שֶׁמֶן הַמָּאוֹר. אַף הוּא צָרִיךְ חַכְמֵי לֵב, שֶׁהוּא מְשֻׁנֶּה מִשְּׁאָר שְׁמָנִים, כְּמוֹ שֶׁמְּפֹרָשׁ בִּמְנָחוֹת (דף פ"ו), מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת, וְהוּא כָּתִית וְזַךְ:
15the incense Altar and its poles, the anointing oil, the incense offering, and the entrance Screen for the entrance to the Tabernacle;		טווְאֶת־מִזְבַּ֤ח הַקְּטֹ֨רֶת֙ וְאֶת־בַּדָּ֔יו וְאֵת֙ שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְאֵ֖ת קְטֹ֣רֶת הַסַּמִּ֑ים וְאֶת־מָסַ֥ךְ הַפֶּ֖תַח לְפֶ֥תַח הַמִּשְׁכָּֽן:
מָסַךְ הַפֶּתַח - The entrance Screen. This was the curtain in front of the east side, where there were no planks or tapestries.		מָסַךְ הַפֶּתַח. וִילוֹן שֶׁלִּפְנֵי הַמִּזְרָח, שֶׁלֹּא הָיוּ שָׁם קְרָשִׁים וְלֹא יְרִיעוֹת:
16the sacrificial Altar, its copper Grate, its poles, and all its utensils; the Laver and its base;		טזאֵ֣ת \| מִזְבַּ֣ח הָֽעֹלָ֗ה וְאֶת־מִכְבַּ֤ר הַנְּח֨שֶׁת֙ אֲשֶׁר־ל֔וֹ אֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו אֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ:
17the nettings of the Courtyard, its pillars and its bases, and the Screen for the entrance to the Courtyard;		יזאֵ֚ת קַלְעֵ֣י הֶֽחָצֵ֔ר אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנֶ֑יהָ וְאֵ֕ת מָסַ֖ךְ שַׁ֥עַר הֶֽחָצֵֽר:
אֵת עַמֻּדָיו וְאֶת־אֲדָנֶיהָ - Its pillars and its bases. Here the word חָצֵר is referred to both in the masculine and in the feminine, and many other words are similarly treated.		אֵת עַמֻּדָיו וְאֶת־אֲדָנֶיהָ. הֲרֵי חָצֵר קָרוּי כָּאן לְשׁוֹן זָכָר וּלְשׁוֹן נְקֵבָה, וְכֵן דְּבָרִים הַרְבֵּה:
וְאֶת־מָסַךְ שַׁעַר הֶֽחָצֵר - And the Screen for the entrance of the Courtyard. This was a curtain spread on the eastern side, across the middle 20 cubits of the width of the Courtyard, for the eastern side was altogether 50 cubits wide, but 15 cubits toward its north were closed off by nettings, and similarly to the south, as it says: “There must be 15 cubits of nettings to one side.”6		וְאֶת־מָסַךְ שַׁעַר הֶֽחָצֵר. וִילוֹן פָּרוּשׂ לְצַד הַמִּזְרָח עֶשְׂרִים אַמָּה אֶמְצָעִיּוֹת שֶׁל רֹחַב הֶחָצֵר – שֶׁהָיָה חֲמִשִּׁים רֹחַב – וּסְתוּמִין הֵימֶנּוּ לְצַד צָפוֹן ט"ו אַמָּה, וְכֵן לַדָּרוֹם, שֶׁנֶּאֱמַר, וַחֲמֵשׁ עֶשְׂרֵה אַמָּה קְלָעִים לַכָּתֵף:
18the stakes for the Tabernacle, the stakes for the Courtyard, and their tying ropes;		יחאֶת־יִתְדֹ֧ת הַמִּשְׁכָּ֛ן וְאֶת־יִתְדֹ֥ת הֶֽחָצֵ֖ר וְאֶת־מֵֽיתְרֵיהֶֽם:
יִתְדֹת - The stakes - in order to insert and fasten the ends of the nettings to the ground through them, in order they not move about in the wind.		יִתְדֹת. לִתְקֹעַ וְלִקְשׁוֹר בָּהֶם סוֹפֵי הַיְרִיעוֹת בָּאָרֶץ, שֶׁלֹּא יָנוּעוּ בָּרוּחַ:
מֵֽיתְרֵיהֶֽם - are ropes for tying.		מֵֽיתְרֵיהֶֽם. חֲבָלִים לִקְשֹׁר:
19the netted packing cloths for use in the Tabernacle, the sacred garments for Aaron the high priest, and the garments of his sons in which to minister as priests.”		יטאֶת־בִּגְדֵ֥י הַשְּׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ אֶת־בִּגְדֵ֤י הַקֹּ֨דֶשׁ֙ לְאַֽהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן:
בִּגְדֵי הַשְּׂרָד - The netted cloths - for covering the Ark, the Table, the Candelabrum, and the Altars when the Tabernacle was being dismantled for travel.		בִּגְדֵי הַשְּׂרָד. לְכַסּוֹת הָאָרוֹן וְהַשֻּׁלְחָן, הַמְּנוֹרָה וְהַמִּזְבְּחוֹת בִּשְׁעַת סִלּוּק מַסָּעוֹת:
20The entire community of the Israelites then left Moses’ presence.		כוַיֵּֽצְא֛וּ כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל מִלִּפְנֵ֥י משֶֽׁה:

Footnotes

Yevamot 6b.

Menachot 86a.

Second Portion

Shemot (Exodus) Chapter 35

21Everyone whose heart uplifted him came forward, and everyone of generous spirit brought a contribution for God, for the labor of the Tent of Meeting and for all its service, and for the sacred garments.		כאוַיָּבֹ֕אוּ כָּל־אִ֖ישׁ אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ וְכֹ֡ל אֲשֶׁר֩ נָֽדְבָ֨ה רוּח֜וֹ אֹת֗וֹ הֵ֠בִ֠יאוּ אֶת־תְּרוּמַ֨ת יְהֹוָ֜ה לִמְלֶ֨אכֶת אֹ֤הֶל מוֹעֵד֙ וּלְכָל־עֲבֹ֣דָת֔וֹ וּלְבִגְדֵ֖י הַקֹּֽדֶשׁ:
22The men accompanied the women. All those who were generous of heart brought bracelets, nose-rings, finger-rings, and chastity belts, as well as gold objects of all kinds, along with all those men who donated a wave-offering of gold to God.		כבוַיָּבֹ֥אוּ הָֽאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל \| נְדִ֣יב לֵ֗ב הֵ֠בִ֠יאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַֽיהֹוָֽה:
עַל־הַנָּשִׁים - means here: With the women and closely following them.		עַל־הַנָּשִׁים. עִם הַנָּשִׁים וּסְמוּכִין אֲלֵיהֶן:
חָח - is a round golden ornament placed upon the arm, i.e., a bracelet.		חָח. הוּא תַּכְשִׁיט שֶׁל זָהָב עָגֹל, נָתוּן עַל הַזְּרוֹעַ, וְהוּא הַצָּמִיד:
וְכוּמָז - is a golden object placed over a woman’s private parts, and our rabbis1 explained the term כּוּמָז as an acronym of the words כַּאן מְקוֹם זִמָּה “here is the place of immorality.”		וְכוּמָז. כְּלִי זָהָב הוּא נָתוּן כְּנֶגֶד אוֹתוֹ מָקוֹם לָאִשָּׁה, וְרַבּוֹתֵינוּ פֵּרְשׁוּ שֵׁם כּוּמָז, כָּאן מְקוֹם זִמָּה (שבת ס"ד):
23Whoever had turquoise, purple, or scarlet wool, or linen, or goat hair, or red-dyed ram skins, or tachash skins, brought them.		כגוְכָל־אִ֞ישׁ אֲשֶׁר־נִמְצָ֣א אִתּ֗וֹ תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ וְעִזִּ֑ים וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים הֵבִֽיאוּ:
וְכָל־אִישׁ אֲשֶׁר־נִמְצָא אִתּוֹ - Whoever had (lit.) with him - turquoise or purple or scarlet wool or ram or tachash skins, all of them brought them.		וְכָל־אִישׁ אֲשֶׁר־נִמְצָא אִתּוֹ. תְּכֵלֶת אוֹ אַרְגָּמָן אוֹ תוֹלַעַת שָׁנִי אוֹ עוֹרוֹת אֵילִים אוֹ תְּחָשִׁים כֻּלָּם הֵבִיאוּ:
24Whoever set aside a contribution of silver or copper, brought it as a contribution for God; and whoever had acacia wood for any of the work, brought it.		כדכָּל־מֵרִ֗ים תְּר֤וּמַת כֶּ֨סֶף֙ וּנְח֔שֶׁת הֵבִ֕יאוּ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה וְכֹ֡ל אֲשֶׁר֩ נִמְצָ֨א אִתּ֜וֹ עֲצֵ֥י שִׁטִּ֛ים לְכָל־מְלֶ֥אכֶת הָֽעֲבֹדָ֖ה הֵבִֽיאוּ:
25Every wise-hearted woman spun by hand, and they then brought the spun yarn of turquoise, purple, and scarlet wool, and linen.		כהוְכָל־אִשָּׁ֥ה חַכְמַת־לֵ֖ב בְּיָדֶ֣יהָ טָו֑וּ וַיָּבִ֣יאוּ מַטְוֶ֗ה אֶֽת־הַתְּכֵ֨לֶת֙ וְאֶת־הָ֣אַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ:
26All the women whose hearts inspired them with skill spun the goat hair.		כווְכָ֨ל־הַנָּשִׁ֔ים אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛ן אֹתָ֖נָה בְּחָכְמָ֑ה טָו֖וּ אֶת־הָֽעִזִּֽים:
טָווּ אֶת־הָֽעִזִּֽים - (lit.) Spun the goats. This was an especially skilled craft, that they spun the goats’ hair directly off the backs of the living goats.		טָווּ אֶת־הָֽעִזִּֽים. הִיא הָיְתָה אָמָּנוּת יְתֵרָה, שֶׁמֵּעַל גַּבֵּי הָעִזִּים טוֹוִין אוֹתָם (שבת ע"ד):
27The princes brought the onyx stones and inset stones for the Ephod and the Breastplate,		כזוְהַנְּשִׂאִ֣ם הֵבִ֔יאוּ אֵ֚ת אַבְנֵ֣י הַשֹּׁ֔הַם וְאֵ֖ת אַבְנֵ֣י הַמִּלֻּאִ֑ים לָֽאֵפ֖וֹד וְלַחֽשֶׁן:
וְהַנְּשִׂאִם הֵבִיאוּ - The princes brought. Rabbi Natan said: What prompted the princes to be the first to contribute in the offering for the dedication of the altar, whereas in the construction of the Tabernacle they were not the first to contribute? It is only because with regard to the construction of the Tabernacle, the princes had said: “Let the community contribute whatever they will contribute, and whatever is missing we will complete.” However, because the community provided everything – as it says: “What had been brought was enough”2 – the princes said, “What can we do now?” So “They brought the onyx stones…,” since that was all that was left for them to contribute. Therefore, they were the first to contribute in the offering for the dedication of the Altar. However, because at first they acted with an element of laziness, a letter was omitted from their name – for it is written וְהַנְּשִׂאִם.		וְהַנְּשִׂאִם הֵבִיאוּ. אָמַר רַ' נָתָן: מָה רָאוּ נְשִׂיאִים לְהִתְנַדֵּב בַּחֲנֻכַּת הַמִּזְבֵּחַ בַּתְּחִלָּה וּבִמְלֶאכֶת הַמִּשְׁכָּן לֹא הִתְנַדְּבוּ בַּתְּחִלָּה? אֶלָּא כָּךְ אָמְרוּ נְשִׂיאִים, יִתְנַדְּבוּ צִבּוּר מַה שֶּׁמִּתְנַדְּבִין, וּמַה שֶּׁמְּחַסְּרִים, אָנוּ מַשְׁלִימִין אוֹתוֹ, כֵּיוָן שֶׁהִשְׁלִימוּ צִבּוּר אֶת הַכֹּל – שֶׁנֶּ' וְהַמְּלָאכָה הָיְתָה דַיָּם – אָמְרוּ נְשִׂיאִים מֶה עָלֵינוּ לַעֲשׂוֹת? הביאו את אבני השהם וְגוֹ', לְכָךְ הִתְנַדְּבוּ בַּחֲנֻכַּת הַמִּזְבֵּחַ תְּחִלָּה, וּלְפִי שֶׁנִּתְעַצְּלוּ מִתְּחִלָּה נֶחְסְרָה אוֹת מִשְּׁמָם, וְהַנְּשִׂאִם כְּתִיב (ספרי במדבר מ"ה):
28as well as the spice and the oil for the luminary, for the anointing oil, and for the incense offering.		כחוְאֶת־הַבֹּ֖שֶׂם וְאֶת־הַשָּׁ֑מֶן לְמָא֕וֹר וּלְשֶׁ֨מֶן֙ הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים:
29Every man and woman among the Israelites whose heart compelled them to bring something for all the work that God had commanded to be done through Moses brought a donation for God.		כטכָּל־אִ֣ישׁ וְאִשָּׁ֗ה אֲשֶׁ֨ר נָדַ֣ב לִבָּם֘ אֹתָם֒ לְהָבִיא֙ לְכָל־הַמְּלָאכָ֔ה אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖וֹת בְּיַד־משֶׁ֑ה הֵבִ֧יאוּ בְנֵֽי־יִשְׂרָאֵ֛ל נְדָבָ֖ה לַֽיהֹוָֽה:

Footnotes

Shabbat 64a.

Exodus 36:7.

Third Portion

Shemot (Exodus) Chapter 35

30Moses said to the Israelites: “Look: God has singled out by name Betzalel son of Uri son of Hur, of the tribe of Judah.		לוַיֹּ֤אמֶר משֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל רְא֛וּ קָרָ֥א יְהֹוָ֖ה בְּשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה:
חוּר - Hur. He was the son of Miriam.		חוּר. בְּנָהּ שֶׁל מִרְיָם הָיָה:
31He has endowed him with a Divine spirit, with wisdom, insight, Divine inspiration, the talent for all types of craftsmanship—		לאוַיְמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה בִּתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־מְלָאכָֽה:
32enabling him to devise woven designs and to work in gold, silver, and copper—		לבוְלַחְשֹׁ֖ב מַֽחֲשָׁבֹ֑ת לַֽעֲשׂ֛ת בַּזָּהָ֥ב וּבַכֶּ֖סֶף וּבַנְּחֽשֶׁת:
33and the art of gem-setting and woodcarving, and all kinds of other skilled crafts.		לגוּבַֽחֲר֥שֶׁת אֶ֛בֶן לְמַלֹּ֖את וּבַֽחֲר֣שֶׁת עֵ֑ץ לַֽעֲשׂ֖וֹת בְּכָל־מְלֶ֥אכֶת מַֽחֲשָֽׁבֶת:
34He has also given him and Oholiav son of Achisamach, of the tribe of Dan, the ability to teach.		לדוּלְהוֹרֹ֖ת נָתַ֣ן בְּלִבּ֑וֹ ה֕וּא וְאָֽהֳלִיאָ֥ב בֶּן־אֲחִֽיסָמָ֖ךְ לְמַטֵּה־דָֽן:
וְאָֽהֳלִיאָב - And Oholiav - from the tribe of Dan, one of the more lowly tribes, from the sons of the bondwomen. Nevertheless, regarding the construction of the Tabernacle, the Omnipresent made him equal to Betzalel, who was from Judah, one of the illustrious tribes, in order to affirm what it says: “and a noble is not more highly regarded than a poor man.”1		וְאָֽהֳלִיאָב. מִשֵּׁבֶט דָּן מִן הַיְרוּדִין שֶׁבַּשְּׁבָטִים – מִבְּנֵי הַשְּׁפָחוֹת – וְהִשְׁוָהוּ הַמָּקוֹם לִבְצַלְאֵל לִמְלֶאכֶת הַמִּשְׁכָּן וְהוּא מִגְּדוֹלֵי הַשְּׁבָטִים, לְקַיֵּם מַה שֶּׁנֶּ' וְלֹא נִכַּר שׁוֹעַ לִפְנֵי דָל (איוב ל"ד):
35He has endowed them with wise-heartedness to work in all the crafts of the carver, the weaver, and the embroiderer; with turquoise, purple, and scarlet wool, and linen—in the crafts of every kind of artisan and skilled weaver.		להמִלֵּ֨א אֹתָ֜ם חָכְמַת־לֵ֗ב לַֽעֲשׂוֹת֘ כָּל־מְלֶ֣אכֶת חָרָ֣שׁ \| וְחשֵׁב֒ וְרֹקֵ֞ם בַּתְּכֵ֣לֶת וּבָֽאַרְגָּמָ֗ן בְּתוֹלַ֧עַת הַשָּׁנִ֛י וּבַשֵּׁ֖שׁ וְאֹרֵ֑ג עֹשֵׂי֙ כָּל־מְלָאכָ֔ה וְחֽשְׁבֵ֖י מַֽחֲשָׁבֹֽת:

Shemot (Exodus) Chapter 36

1Betzalel and Oholiav, together with all the wise-hearted people whom God has endowed with wisdom and understanding to know how to do all the work required for the Tabernacle, must execute everything that God has commanded.”		אוְעָשָׂה֩ בְצַלְאֵ֨ל וְאָֽהֳלִיאָ֜ב וְכֹ֣ל \| אִ֣ישׁ חֲכַם־לֵ֗ב אֲשֶׁר֩ נָתַ֨ן יְהֹוָ֜ה חָכְמָ֤ה וּתְבוּנָה֙ בָּהֵ֔מָּה לָדַ֣עַת לַֽעֲשׂ֔ת אֶת־כָּל־מְלֶ֖אכֶת עֲבֹדַ֣ת הַקֹּ֑דֶשׁ לְכֹ֥ל אֲשֶׁר־צִוָּ֖ה יְהֹוָֽה:
2Moses then summoned Betzalel and Oholiav and all the wise-hearted people whose hearts God had endowed with wisdom—every one whose heart uplifted him to step forward and do the work.		בוַיִּקְרָ֣א משֶׁ֗ה אֶל־בְּצַלְאֵל֘ וְאֶל־אָֽהֳלִיאָב֒ וְאֶל֙ כָּל־אִ֣ישׁ חֲכַם־לֵ֔ב אֲשֶׁ֨ר נָתַ֧ן יְהֹוָ֛ה חָכְמָ֖ה בְּלִבּ֑וֹ כֹּ֚ל אֲשֶׁ֣ר נְשָׂא֣וֹ לִבּ֔וֹ לְקָרְבָ֥ה אֶל־הַמְּלָאכָ֖ה לַֽעֲשׂ֥ת אֹתָֽהּ:
3They took from Moses’ presence all the contributions that the Israelites had brought for carrying out the required work for the Tabernacle. They brought him further contributions the following morning.		גוַיִּקְח֞וּ מִלִּפְנֵ֣י משֶׁ֗ה אֵ֤ת כָּל־הַתְּרוּמָה֙ אֲשֶׁ֨ר הֵבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל לִמְלֶ֛אכֶת עֲבֹדַ֥ת הַקֹּ֖דֶשׁ לַֽעֲשׂ֣ת אֹתָ֑הּ וְ֠הֵ֠ם הֵבִ֨יאוּ אֵלָ֥יו ע֛וֹד נְדָבָ֖ה בַּבֹּ֥קֶר בַּבֹּֽקֶר:
4So all the skilled men who were doing all the work for the Tabernacle came, each of them from the work that he was doing,		דוַיָּבֹ֨אוּ֙ כָּל־הַ֣חֲכָמִ֔ים הָֽעֹשִׂ֕ים אֵ֖ת כָּל־מְלֶ֣אכֶת הַקֹּ֑דֶשׁ אִֽישׁ־אִ֥ישׁ מִמְּלַאכְתּ֖וֹ אֲשֶׁר־הֵ֥מָּה עֹשִֽׂים:
5and they said to Moses, “The people are bringing more than is needed for the work that God has commanded to do.”		הוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֣ה לֵּאמֹ֔ר מַרְבִּ֥ים הָעָ֖ם לְהָבִ֑יא מִדֵּ֤י הָֽעֲבֹדָה֙ לַמְּלָאכָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַֽעֲשׂ֥ת אֹתָֽהּ:
מִדֵּי הָֽעֲבֹדָה - means: “more than what is required for the work.”		מִדֵּי הָֽעֲבֹדָה. יוֹתֵר מִכְּדֵי צֹרֶךְ הָעֲבוֹדָה:
6Moses gave the order to announce throughout the camp as follows: “Let no man or woman do any more work for the contribution to the Tabernacle.” The people were thus prevented from bringing additional contributions, because		ווַיְצַ֣ו משֶׁ֗ה וַיַּֽעֲבִ֨ירוּ ק֥וֹל בַּמַּֽחֲנֶה֘ לֵאמֹר֒ אִ֣ישׁ וְאִשָּׁ֗ה אַל־יַֽעֲשׂוּ־ע֛וֹד מְלָאכָ֖ה לִתְרוּמַ֣ת הַקֹּ֑דֶשׁ וַיִּכָּלֵ֥א הָעָ֖ם מֵֽהָבִֽיא:
וַיִּכָּלֵא - this term denotes “holding back.”		וַיִּכָּלֵא. לְשׁוֹן מְנִיעָה:
7the people’s work of contributing sufficed for all the work that had to be done, and even to have a surplus.		זוְהַמְּלָאכָ֗ה הָֽיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַֽעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר:
וְהַמְּלָאכָה הָֽיְתָה דַיָּם לְכָל־הַמְּלָאכָה - The work sufficed for all the work - means: the work of bringing donations for the Tabernacle was enough for the constructors of the Tabernacle, “for all the work” of the construction of the Tabernacle “to be done” and even to leave some over.		וְהַמְּלָאכָה הָֽיְתָה דַיָּם לְכָל־הַמְּלָאכָה. וּמְלֶאכֶת הַהֲבָאָה הָיְתָה דַיָּם שֶׁל עוֹשֵׂי הַמִּשְׁכָּן, לְכָל הַמְּלָאכָה שֶׁל מִשְׁכָּן, לַעֲשׂוֹת אוֹתָהּ וּלְהוֹתֵר:
וְהוֹתֵֽר - And to have a surplus. This verb is an infinitive form, similar to וְהַכְבֵּד אֶת לִבּוֹ “and (lit.) to make his heart heavy,”2 and וְהַכּוֹת אֶת מוֹאָב “and smiting Moab.”3		וְהוֹתֵֽר. כְּמוֹ וְהַכְבֵּד אֶת לִבּוֹ (שמות ח'), וְהַכּוֹת אֶת מוֹאָב (מלכים ב ג'):

Footnotes

Job 34:19.

Exodus 8:11.

2 Kings 3:24.

Fourth Portion

Shemot (Exodus) Chapter 36

8All the wise-hearted among the craftsmen made the first cover of the Tabernacle out of 10 tapestries, woven out of twined linen, turquoise wool, purple wool, and scarlet wool. They made them with a woven design of cherubim.		חוַיַּֽעֲשׂ֨וּ כָל־חֲכַם־לֵ֜ב בְּעֹשֵׂ֧י הַמְּלָאכָ֛ה אֶת־הַמִּשְׁכָּ֖ן עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַֽעֲשֵׂ֥ה חשֵׁ֖ב עָשָׂ֥ה אֹתָֽם:
9The length of each tapestry was 28 cubits and the width of each tapestry was four cubits, all the tapestries being of the same size.		טאֹ֜רֶךְ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁמֹנֶ֤ה וְעֶשְׂרִים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֥ה אַחַ֖ת לְכָל־הַיְרִיעֹֽת:
10He attached the first five tapestries to one another by sewing, and he likewise attached the other five tapestries to one another by sewing.		יוַיְחַבֵּר֙ אֶת־חֲמֵ֣שׁ הַיְרִיעֹ֔ת אַחַ֖ת אֶל־אֶחָ֑ת וְחָמֵ֤שׁ יְרִיעֹת֙ חִבַּ֔ר אַחַ֖ת אֶל־אֶחָֽת:
11He made loops of turquoise wool along the edge of the tapestry at the end of the first set and did the same along the edge of the endmost tapestry of the second set.		יאוַיַּ֜עַשׂ לֻֽלְאֹ֣ת תְּכֵ֗לֶת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת מִקָּצָ֖ה בַּמַּחְבָּ֑רֶת כֵּ֤ן עָשָׂה֙ בִּשְׂפַ֣ת הַיְרִיעָ֔ה הַקִּ֣יצוֹנָ֔ה בַּמַּחְבֶּ֖רֶת הַשֵּׁנִֽית:
12He made 50 loops on the one tapestry and 50 loops along the edge of the tapestry of the second set, each loop being opposite its counterpart.		יבחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֘ בַּיְרִיעָ֣ה הָֽאֶחָת֒ וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּ֣לָאֹ֔ת אַחַ֖ת אֶל־אֶחָֽת:
13He made 50 gold clasps and joined the two sets of tapestries to each other with the clasps, so that the cover of the Tabernacle became one.		יגוַיַּ֕עַשׂ חֲמִשִּׁ֖ים קַרְסֵ֣י זָהָ֑ב וַיְחַבֵּ֨ר אֶת־הַיְרִיעֹ֜ת אַחַ֤ת אֶל־אַחַת֙ בַּקְּרָסִ֔ים וַיְהִ֥י הַמִּשְׁכָּ֖ן אֶחָֽד:
14He made sheets of goat hair as a Tent to spread over the tapestries that formed the first cover of the Tabernacle. He made them as 11 sheets.		ידוַיַּ֨עַשׂ֙ יְרִיעֹ֣ת עִזִּ֔ים לְאֹ֖הֶל עַל־הַמִּשְׁכָּ֑ן עַשְׁתֵּֽי־עֶשְׂרֵ֥ה יְרִיעֹ֖ת עָשָׂ֥ה אֹתָֽם:
15The length of each sheet was 30 cubits and the width of each sheet was four cubits, all 11 sheets being of the same size.		טואֹ֜רֶךְ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁלשִׁים֙ בָּֽאַמָּ֔ה וְאַרְבַּ֣ע אַמּ֔וֹת רֹ֖חַב הַיְרִיעָ֣ה הָֽאֶחָ֑ת מִדָּ֣ה אַחַ֔ת לְעַשְׁתֵּ֥י עֶשְׂרֵ֖ה יְרִיעֹֽת:
16He attached five of the sheets together, as a set by themselves, by sewing; and the other six sheets as a set by themselves by sewing.		טזוַיְחַבֵּ֛ר אֶת־חֲמֵ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְאֶת־שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָֽד:
17He made 50 loops of goat hair along the edge of the endmost sheet of the first set and 50 more loops of goat hair along the edge of the endmost sheet of the second set.		יזוַיַּ֜עַשׂ לֻֽלָאֹ֣ת חֲמִשִּׁ֗ים עַ֚ל שְׂפַ֣ת הַיְרִיעָ֔ה הַקִּֽיצֹנָ֖ה בַּמַּחְבָּ֑רֶת וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עָשָׂה֙ עַל־שְׂפַ֣ת הַיְרִיעָ֔ה הַֽחֹבֶ֖רֶת הַשֵּׁנִֽית:
18He made 50 copper clasps to couple the goat-hair Tent together and make it one.		יחוַיַּ֛עַשׂ קַרְסֵ֥י נְח֖שֶׁת חֲמִשִּׁ֑ים לְחַבֵּ֥ר אֶת־הָאֹ֖הֶל לִֽהְיֹ֥ת אֶחָֽד:
19He made a roof over the Tent out of red-dyed ram skins, and a roof of tachash skins above it.		יטוַיַּ֤עַשׂ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה:

Fifth Portion

Shemot (Exodus) Chapter 36

20He made the planks for the Tabernacle out of acacia wood, standing vertically.		כוַיַּ֥עַשׂ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים:
21The length of each plank was 10 cubits, the width of each plank was one-and-a-half cubits.		כאעֶ֥שֶׂר אַמֹּ֖ת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַֽחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
22The base of each plank had two tenons, parallel to each other; he did the same for all the planks of the Tabernacle.		כבשְׁתֵּ֣י יָדֹ֗ת לַקֶּ֨רֶשׁ֙ הָֽאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אַחַ֖ת אֶל־אֶחָ֑ת כֵּ֣ן עָשָׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן:
23He made the following number of planks for the Tabernacle: 20 planks for the southern side.		כגוַיַּ֥עַשׂ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קְרָשִׁ֔ים לִפְאַ֖ת נֶ֥גֶב תֵּימָֽנָה:
24He made 40 silver bases to place under the 20 planks, two bases under one plank, to accommodate its two tenons, and two bases under each following plank, to accommodate its two tenons.		כדוְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף עָשָׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקְּרָשִׁ֑ים שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָֽאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָֽאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו:
25For the second side of the Tabernacle, to the north, he likewise made 20 planks		כהוּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עָשָׂ֖ה עֶשְׂרִ֥ים קְרָשִֽׁים:
26with their 40 silver bases: two bases under one plank, and two bases under each following plank.		כווְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
27For the back of the Tabernacle, to the west, he made six planks,		כזוּלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה עָשָׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים:
28and he made another two planks for the back corners of the Tabernacle.		כחוּשְׁנֵ֤י קְרָשִׁים֙ עָשָׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם:
29All the planks were flush against each other at the bottom and flush against each other at the top, where every pair of adjoining planks was fitted together into a rectangular band. The two planks on the two corners he also made like this.		כטוְהָי֣וּ תֽוֹאֲמִם֘ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִֽהְי֤וּ תַמִּים֙ אֶל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָֽאֶחָ֑ת כֵּ֚ן עָשָׂ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֖י הַמִּקְצֹעֹֽת:
30Thus, on the west, there were eight planks with their silver bases. There were 16 bases, two bases under each plank.		לוְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֤י אֲדָנִים֙ שְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
31He made crossbars out of acacia wood: five crossbars for the planks of one long side of the Tabernacle,		לאוַיַּ֥עַשׂ בְּרִיחֵ֖י עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָֽאֶחָֽת:
32and five crossbars for the planks of the other long side of the Tabernacle, and five crossbars for the planks at the back of the Tabernacle, to the west.		לבוַֽחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַֽחֲמִשָּׁ֤ה בְרִיחִם֙ לְקַרְשֵׁ֣י הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה:
33He made the crossbar to traverse the wall at its middle height, and to penetrate holes drilled through the planks within, from one end of the Tabernacle to the other.		לגוַיַּ֖עַשׂ אֶת־הַבְּרִ֣יחַ הַתִּיכֹ֑ן לִבְרֹ֨חַ֙ בְּת֣וֹךְ הַקְּרָשִׁ֔ים מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה:
34He overlaid the planks with gold. He made gold rings for the planks, to hold the half-length crossbars at the correct height, and overlaid the crossbars with gold.		לדוְאֶת־הַקְּרָשִׁ֞ים צִפָּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹתָם֙ עָשָׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וַיְצַ֥ף אֶת־הַבְּרִיחִ֖ם זָהָֽב:
35He made the partition Curtain out of turquoise, purple, and scarlet wool, and twined linen. He made it with a woven design of cherubim.		להוַיַּ֨עַשׂ֙ אֶת־הַפָּרֹ֔כֶת תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר מַֽעֲשֵׂ֥ה חשֵׁ֛ב עָשָׂ֥ה אֹתָ֖הּ כְּרֻבִֽים:
36He made four acacia pillars for it and overlaid them with gold, their hooks being of gold, and he cast four silver bases for them.		לווַיַּ֣עַשׂ לָ֗הּ אַרְבָּעָה֙ עַמּוּדֵ֣י שִׁטִּ֔ים וַיְצַפֵּ֣ם זָהָ֔ב וָֽוֵיהֶ֖ם זָהָ֑ב וַיִּצֹ֣ק לָהֶ֔ם אַרְבָּעָ֖ה אַדְנֵי־כָֽסֶף:
37He made a Screen for the entrance to the Tent, i.e., the Tabernacle, embroidered out of turquoise, purple, and scarlet wool, and twined linen,		לזוַיַּ֤עַשׂ מָסָךְ֙ לְפֶ֣תַח הָאֹ֔הֶל תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר מַֽעֲשֵׂ֖ה רֹקֵֽם:
38and its five pillars with their hooks, and overlaid them, their tops, and their bands with gold. Their five bases were made of copper.		לחוְאֶת־עַמּוּדָ֤יו חֲמִשָּׁה֙ וְאֶת־וָ֣וֵיהֶ֔ם וְצִפָּ֧ה רָֽאשֵׁיהֶ֛ם וַֽחֲשֻֽׁקֵיהֶ֖ם זָהָ֑ב וְאַדְנֵיהֶ֥ם חֲמִשָּׁ֖ה נְחֽשֶׁת:

Shemot (Exodus) Chapter 37

1Betzalel made the Ark of acacia wood, two-and-a-half cubits long, one-and-a-half cubits wide, and one-and-a-half cubits high.		אוַיַּ֧עַשׂ בְּצַלְאֵ֛ל אֶת־הָֽאָרֹ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֨יִם וָחֵ֜צִי אָרְכּ֗וֹ וְאַמָּ֤ה וָחֵ֨צִי֙ רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹֽמָתֽוֹ:
וַיַּעַשׂ בְּצַלְאֵל - Betzalel made. Because he applied himself to the work more than the other wise men, it is reckoned in his name.		וַיַּעַשׂ בְּצַלְאֵל. לְפִי שֶׁנָּתַן נַפְשׁוֹ עַל הַמְּלָאכָה יוֹתֵר מִשְּׁאָר חֲכָמִים, נִקְרֵאת עַל שְׁמוֹ (שמות רבה):
2He overlaid it with pure gold inside and out. He made a gold rim for it all around.		בוַיְצַפֵּ֛הוּ זָהָ֥ב טָה֖וֹר מִבַּ֣יִת וּמִח֑וּץ וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
3He cast four gold rings for the Ark on its four corners, two rings on one side and two rings on its other side.		גוַיִּצֹ֣ק ל֗וֹ אַרְבַּע֙ טַבְּעֹ֣ת זָהָ֔ב עַ֖ל אַרְבַּ֣ע פַּֽעֲמֹתָ֑יו וּשְׁתֵּ֣י טַבָּעֹ֗ת עַל־צַלְעוֹ֙ הָֽאֶחָ֔ת וּשְׁתֵּי֙ טַבָּעֹ֔ת עַל־צַלְע֖וֹ הַשֵּׁנִֽית:
4He made poles of acacia wood and overlaid them with gold.		דוַיַּ֥עַשׂ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וַיְצַ֥ף אֹתָ֖ם זָהָֽב:
5He then inserted the poles through the rings on the sides of the Ark, so that the Ark could be carried with them.		הוַיָּבֵ֤א אֶת־הַבַּדִּים֙ בַּטַּבָּעֹ֔ת עַ֖ל צַלְעֹ֣ת הָֽאָרֹ֑ן לָשֵׂ֖את אֶת־הָֽאָרֹֽן:
6He made for the Ark a Cover of pure gold, two-and-a-half cubits long and one-and-a-half cubits wide.		ווַיַּ֥עַשׂ כַּפֹּ֖רֶת זָהָ֣ב טָה֑וֹר אַמָּתַ֤יִם וָחֵ֨צִי֙ אָרְכָּ֔הּ וְאַמָּ֥ה וָחֵ֖צִי רָחְבָּֽהּ:
7He made two golden cherubim; he hammered them out of the two ends of the Cover.		זוַיַּ֛עַשׂ שְׁנֵ֥י כְרֻבִ֖ים זָהָ֑ב מִקְשָׁה֙ עָשָׂ֣ה אֹתָ֔ם מִשְּׁנֵ֖י קְצ֥וֹת הַכַּפֹּֽרֶת:
8He made one cherub from one end and one cherub from the other end; he thus made the cherubim from the Cover itself, from its two ends.		חכְּר֨וּב אֶחָ֤ד מִקָּצָה֙ מִזֶּ֔ה וּכְרֽוּב־אֶחָ֥ד מִקָּצָ֖ה מִזֶּ֑ה מִן־הַכַּפֹּ֛רֶת עָשָׂ֥ה אֶת־הַכְּרֻבִ֖ים מִשְּׁנֵ֥י קְצוֹתָֽיו (כתיב קצוותו) :
9The cherubim had their wings spread aloft so their wings shielded the Cover. They faced one another, the faces of the cherubim being inclined downward toward the Cover.		טוַיִּֽהְי֣וּ הַכְּרֻבִים֩ פֹּֽרְשֵׂ֨י כְנָפַ֜יִם לְמַ֗עְלָה סֹֽכְכִ֤ים בְּכַנְפֵיהֶם֙ עַל־הַכַּפֹּ֔רֶת וּפְנֵיהֶ֖ם אִ֣ישׁ אֶל־אָחִ֑יו אֶ֨ל־הַכַּפֹּ֔רֶת הָי֖וּ פְּנֵ֥י הַכְּרֻבִֽים:
10He made the Table of acacia wood, two cubits long, one cubit wide, and one and a half cubits high.		יוַיַּ֥עַשׂ אֶת־הַשֻּׁלְחָ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֤יִם אָרְכּוֹ֙ וְאַמָּ֣ה רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹֽמָתֽוֹ:
11He overlaid it with pure gold, and made a gold rim for it all around.		יאוַיְצַ֥ף אֹת֖וֹ זָהָ֣ב טָה֑וֹר וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
12He made a frame for it all around, one handbreadth wide, and made a gold rim for its frame all around.		יבוַיַּ֨עַשׂ ל֥וֹ מִסְגֶּ֛רֶת טֹ֖פַח סָבִ֑יב וַיַּ֧עַשׂ זֵֽר־זָהָ֛ב לְמִסְגַּרְתּ֖וֹ סָבִֽיב:
13He cast four gold rings for the Table, and placed the rings on the four corners of its four legs.		יגוַיִּצֹ֣ק ל֔וֹ אַרְבַּ֖ע טַבְּעֹ֣ת זָהָ֑ב וַיִּתֵּן֙ אֶת־הַטַּבָּעֹ֔ת עַ֚ל אַרְבַּ֣ע הַפֵּאֹ֔ת אֲשֶׁ֖ר לְאַרְבַּ֥ע רַגְלָֽיו:
14The rings were close to the frame, as holders for the poles used for carrying the Table.		ידלְעֻמַּת֙ הַמִּסְגֶּ֔רֶת הָי֖וּ הַטַּבָּעֹ֑ת בָּֽתִּים֙ לַבַּדִּ֔ים לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן:
15He made poles of acacia wood and overlaid them with gold, for carrying the Table.		טווַיַּ֤עַשׂ אֶת־הַבַּדִּים֙ עֲצֵ֣י שִׁטִּ֔ים וַיְצַ֥ף אֹתָ֖ם זָהָ֑ב לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן:
16He made the utensils to go on the Table—its bread-forms, its spoons for the frankincense, its supporting frames for its shelving tubes, and its shelving tubes with which the bread would be covered—out of pure gold.		טזוַיַּ֜עַשׂ אֶת־הַכֵּלִ֣ים \| אֲשֶׁ֣ר עַל־הַשֻּׁלְחָ֗ן אֶת־קְעָֽרֹתָ֤יו וְאֶת־כַּפֹּתָיו֙ וְאֵת֙ מְנַקִּיֹּתָ֔יו וְאֶ֨ת־הַקְּשָׂו‍ֹ֔ת אֲשֶׁ֥ר יֻסַּ֖ךְ בָּהֵ֑ן זָהָ֖ב טָהֽוֹר:

Sixth Portion

Shemot (Exodus) Chapter 37

17He made the Candelabrum out of pure gold. He formed the Candelabrum by hammering: its base, its stem, its decorative goblets, its spheres, and its flowers were an integral part of it.		יזוַיַּ֥עַשׂ אֶת־הַמְּנֹרָ֖ה זָהָ֣ב טָה֑וֹר מִקְשָׁ֞ה עָשָׂ֤ה אֶת־הַמְּנֹרָה֙ יְרֵכָ֣הּ וְקָנָ֔הּ גְּבִיעֶ֛יהָ כַּפְתֹּרֶ֥יהָ וּפְרָחֶ֖יהָ מִמֶּ֥נָּה הָיֽוּ:
18Six branches extended diagonally from its two sides, three branches of the Candelabrum on one side of it and three branches of the Candelabrum on its other side.		יחוְשִׁשָּׁ֣ה קָנִ֔ים יֹצְאִ֖ים מִצִּדֶּ֑יהָ שְׁלשָׁ֣ה \| קְנֵ֣י מְנֹרָ֗ה מִצִּדָּהּ֙ הָֽאֶחָ֔ד וּשְׁלשָׁה֙ קְנֵ֣י מְנֹרָ֔ה מִצִּדָּ֖הּ הַשֵּׁנִֽי:
19There were three engraved goblets, as well as a sphere and a flower, on one branch, and three engraved goblets, as well as a sphere and a flower, on the next branch; the same applied to all six branches extending from the stem of the Candelabrum.		יטשְׁלשָׁ֣ה גְ֠בִעִ֠ים מְשֻׁקָּדִ֞ים בַּקָּנֶ֣ה הָֽאֶחָד֘ כַּפְתֹּ֣ר וָפֶ֒רַח֒ וּשְׁלשָׁ֣ה גְבִעִ֗ים מְשֻׁקָּדִ֛ים בְּקָנֶ֥ה אֶחָ֖ד כַּפְתֹּ֣ר וָפָ֑רַח כֵּ֚ן לְשֵׁ֣שֶׁת הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִן־הַמְּנֹרָֽה:
20On the stem of the Candelabrum were four goblets, and its spheres and flowers were engraved—		כוּבַמְּנֹרָ֖ה אַרְבָּעָ֣ה גְבִעִ֑ים מְשֻׁ֨קָּדִ֔ים כַּפְתֹּרֶ֖יהָ וּפְרָחֶֽיהָ:
21one sphere situated on the stem below the uppermost two branches extending from the stem, another sphere below the next two branches extending from the stem, and a third sphere below the lowest two branches extending from the stem, serving as base-points for all the six branches extending from the stem.		כאוְכַפְתֹּ֡ר תַּ֩חַת֩ שְׁנֵ֨י הַקָּנִ֜ים מִמֶּ֗נָּה וְכַפְתֹּר֙ תַּ֣חַת שְׁנֵ֤י הַקָּנִים֙ מִמֶּ֔נָּה וְכַפְתֹּ֕ר תַּֽחַת־שְׁנֵ֥י הַקָּנִ֖ים מִמֶּ֑נָּה לְשֵׁ֨שֶׁת֙ הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִמֶּֽנָּה:
22Its spheres and its branches were an integral part of it; it was all hammered out of a single ingot of pure gold.		כבכַּפְתֹּֽרֵיהֶ֥ם וּקְנֹתָ֖ם מִמֶּ֣נָּה הָי֑וּ כֻּלָּ֛הּ מִקְשָׁ֥ה אַחַ֖ת זָהָ֥ב טָהֽוֹר:
23He made its seven lamps, its wick-tongs, and its ash pans of pure gold.		כגוַיַּ֥עַשׂ אֶת־נֵֽרֹתֶ֖יהָ שִׁבְעָ֑ה וּמַלְקָחֶ֥יהָ וּמַחְתֹּתֶ֖יהָ זָהָ֥ב טָהֽוֹר:
24He made it, together with all its utensils, out of one talent of pure gold.		כדכִּכָּ֛ר זָהָ֥ב טָה֖וֹר עָשָׂ֣ה אֹתָ֑הּ וְאֵ֖ת כָּל־כֵּלֶֽיהָ:
25He made the incense Altar of acacia wood. It was square, one cubit long and one cubit wide, and two cubits high; its protrusions were an integral part of it.		כהוַיַּ֛עַשׂ אֶת־מִזְבַּ֥ח הַקְּטֹ֖רֶת עֲצֵ֣י שִׁטִּ֑ים אַמָּ֣ה אָרְכּוֹ֩ וְאַמָּ֨ה רָחְבּ֜וֹ רָב֗וּעַ וְאַמָּתַ֨יִם֙ קֹֽמָת֔וֹ מִמֶּ֖נּוּ הָי֥וּ קַרְנֹתָֽיו:
26He overlaid it with pure gold—its top, its walls all around, and its protrusions—and he made a gold rim for it all around.		כווַיְצַ֨ף אֹת֜וֹ זָהָ֣ב טָה֗וֹר אֶת־גַּגּ֧וֹ וְאֶת־קִֽירֹתָ֛יו סָבִ֖יב וְאֶת־קַרְנֹתָ֑יו וַיַּ֥עַשׂ ל֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב:
27He made two gold rings for it below its rim, on the two corners of its two sides, to serve as holders for the poles with which it would be carried.		כזוּשְׁתֵּי֩ טַבְּעֹ֨ת זָהָ֜ב עָֽשָׂה־ל֣וֹ \| מִתַּ֣חַת לְזֵר֗וֹ עַ֚ל שְׁתֵּ֣י צַלְעֹתָ֔יו עַ֖ל שְׁנֵ֣י צִדָּ֑יו לְבָתִּ֣ים לְבַדִּ֔ים לָשֵׂ֥את אֹת֖וֹ בָּהֶֽם:
28He made the poles of acacia wood and overlaid them with gold.		כחוַיַּ֥עַשׂ אֶת־הַבַּדִּ֖ים עֲצֵ֣י שִׁטִּ֑ים וַיְצַ֥ף אֹתָ֖ם זָהָֽב:
29He made the sacred anointing oil and the pure incense-offering, blended as by a perfumer.		כטוַיַּ֜עַשׂ אֶת־שֶׁ֤מֶן הַמִּשְׁחָה֙ קֹ֔דֶשׁ וְאֶת־קְטֹ֥רֶת הַסַּמִּ֖ים טָה֑וֹר מַֽעֲשֵׂ֖ה רֹקֵֽחַ:

Seventh Portion

Shemot (Exodus) Chapter 38

1He made the sacrificial Altar out of acacia wood. It was square, five cubits long and five cubits wide, and three cubits high.		אוַיַּ֛עַשׂ אֶת־מִזְבַּ֥ח הָֽעֹלָ֖ה עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אָרְכּ֜וֹ וְחָמֵֽשׁ־אַמּ֤וֹת רָחְבּוֹ֙ רָב֔וּעַ וְשָׁל֥שׁ אַמּ֖וֹת קֹֽמָתֽוֹ:
2He made protrusions for it on its top four corners, the protrusions being of one piece with it, and he overlaid it with copper.		בוַיַּ֣עַשׂ קַרְנֹתָ֗יו עַ֚ל אַרְבַּ֣ע פִּנֹּתָ֔יו מִמֶּ֖נּוּ הָי֣וּ קַרְנֹתָ֑יו וַיְצַ֥ף אֹת֖וֹ נְחֽשֶׁת:
3He made all the Altar’s implements—the pots, scoops, basins, flesh-hooks, and fire pans; he made all its implements out of copper.		גוַיַּ֜עַשׂ אֶת־כָּל־כְּלֵ֣י הַמִּזְבֵּ֗חַ אֶת־הַסִּירֹ֤ת וְאֶת־הַיָּעִים֙ וְאֶת־הַמִּזְרָקֹ֔ת אֶת־הַמִּזְלָגֹ֖ת וְאֶת־הַמַּחְתֹּ֑ת כָּל־כֵּלָ֖יו עָשָׂ֥ה נְחֽשֶׁת:
4He made for the Altar a Grate of copper network under its decorative Border, extending downward until the middle of the Altar’s height.		דוַיַּ֤עַשׂ לַמִּזְבֵּ֨חַ֙ מִכְבָּ֔ר מַֽעֲשֵׂ֖ה רֶ֣שֶׁת נְח֑שֶׁת תַּ֧חַת כַּרְכֻּבּ֛וֹ מִלְּמַ֖טָּה עַד־חֶצְיֽוֹ:
5He cast four rings for the four corners of the copper Grate, as holders for the poles.		הוַיִּצֹ֞ק אַרְבַּ֧ע טַבָּעֹ֛ת בְּאַרְבַּ֥ע הַקְּצָוֹ֖ת לְמִכְבַּ֣ר הַנְּח֑שֶׁת בָּתִּ֖ים לַבַּדִּֽים:
6He made the poles of acacia wood and overlaid them with copper.		ווַיַּ֥עַשׂ אֶת־הַבַּדִּ֖ים עֲצֵ֣י שִׁטִּ֑ים וַיְצַ֥ף אֹתָ֖ם נְחֽשֶׁת:
7He inserted the poles through the rings on the sides of the Altar, so that it could be carried with them. He made the Altar a hollow structure, of panels.		זוַיָּבֵ֨א אֶת־הַבַּדִּ֜ים בַּטַּבָּעֹ֗ת עַ֚ל צַלְעֹ֣ת הַמִּזְבֵּ֔חַ לָשֵׂ֥את אֹת֖וֹ בָּהֶ֑ם נְב֥וּב לֻחֹ֖ת עָשָׂ֥ה אֹתֽוֹ:
נְבוּב לֻחֹת - נְבוּב means “hollow,” as in: “and it was four fingerbreadths thick and hollow (נָבוּב).”1		נְבוּב לֻחֹת. נָבוּב הוּא חָלוּל, וְכֵן וְעָבְיוֹ אַרְבַּע אֶצְבָּעוֹת נָבוּב (ירמיהו נ"ב):
נְבוּב לֻחֹת - A hollow structure, of panels - i.e., panels of acacia wood on all sides, with a hollow in the middle.		נְבוּב לֻחֹת. הַלּוּחוֹת שֶׁל עֲצֵי שִׁטִּים לְכָל רוּחַ, וְהֶחָלָל בָּאֶמְצַע:
8He made the copper Laver and its copper base out of the mirrors of the legions of women who congregated in the Courtyard, outside the entrance to the Tent of Meeting.		חוַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְח֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְח֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
בְּמַרְאֹת הַצֹּבְאֹת - Out of the mirrors of the legions of women. The Israelite women possessed copper mirrors to look at when adorning themselves, and even these they did not withhold from bringing as a donation for the Tabernacle. Moses at first rejected them, because they are used to arouse the evil inclination, but the Holy One, blessed be He, said to him: “Accept them, for these are more precious to Me than everything else, since through them the women produced many legions (צְבָאוֹת) in Egypt.” For when their husbands were weary from the backbreaking labor, the women would go and bring them food and drink, and feed them. They would then take these mirrors, and each one would look at herself in the mirror with her husband, luring him by saying, ‘I am more beautiful than you.’ In this way, they brought their husbands to desire and to have marital relations with them, and they conceived and gave birth there in the fields, as it says: “Under the apple tree I aroused you.”2 This is thus the meaning of what it says: “out of the mirrors of the legions.” From them was made the Laver, which serves to promote harmony between husband and wife, for a woman whose husband had warned her against seclusion with another man and nevertheless secluded herself with that man is given water from the Laver to drink. And you can be sure that the entities referred to in this verse were physical mirrors, for it says: “The copper of the wave-offering came to 70 talents…. With it he made…,”3 and the Laver and its base are not mentioned there, so you may infer that the copper for the Laver was not part of the copper of the wave-offering but came from some other donation, namely, these mirrors. This is how Rabbi Tanchuma expounded it,4 and Onkelos also translates it in this way: בְּמֶחְזְיָת נְשַׁיָּא “with the women’s mirrors,” מֶחְזְיָת being the translation of מַרְאוֹת; “mirores” in Old French. Similarly we find in Isaiah:5 וְהַגִּלְיֹנִים, which translates as וּמֶחְזְיָתָא “and the mirrors.”		בְּמַרְאֹת הַצֹּבְאֹת. בְּנוֹת יִשְׂרָאֵל הָיוּ בְיָדָן מַרְאוֹת שֶׁרוֹאוֹת בָּהֶן כְּשֶׁהֵן מִתְקַשְּׁטוֹת, וְאַף אוֹתָן לֹא עִכְּבוּ מִלְּהָבִיא לְנִדְבַת הַמִּשְׁכָּן, וְהָיָה מוֹאֵס מֹשֶׁה בָּהֶן מִפְּנֵי שֶׁעֲשׂוּיִם לְיֵצֶר הָרָע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קַבֵּל, כִּי אֵלּוּ חֲבִיבִין עָלַי מִן הַכֹּל, שֶׁעַל יְדֵיהֶם הֶעֱמִידוּ הַנָּשִׁים צְבָאוֹת רַבּוֹת בְּמִצְרַיִם; כְּשֶׁהָיוּ בַעְלֵיהֶם יְגֵעִים בַּעֲבוֹדַת פֶּרֶךְ, הָיוּ הוֹלְכוֹת וּמוֹלִיכוֹת לָהֶם מַאֲכָל וּמִשְׁתֶּה, וּמַאֲכִילוֹת אוֹתָם וְנוֹטְלוֹת הַמַּרְאוֹת, וְכָל אַחַת רוֹאָה עַצְמָהּ עִם בַּעְלָהּ בַּמַּרְאָה, וּמְשַׁדַּלְתּוֹ בִדְבָרִים, לוֹמַר אֲנִי נָאָה מִמְּךָ, וּמִתּוֹךְ כָּךְ מְבִיאוֹת לְבַעְלֵיהֶן לִידֵי תַאֲוָה וְנִזְקָקוֹת לָהֶם וּמִתְעַבְּרוֹת וְיוֹלְדוֹת שָׁם, שֶׁנֶּאֱמַר תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ (שיר השירים ח'), וְזֶה שֶׁנֶּאֱמַר בְּמַרְאֹת הַצּוֹבְאוֹת. וְנַעֲשָׂה הַכִּיּוֹר מֵהֶם, שֶׁהוּא לָשׂוּם שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ – לְהַשְׁקוֹת מִמַּיִם שֶׁבְּתוֹכוֹ לְמִי שֶׁקִּנֵּא לָהּ בַּעְלָהּ וְנִסְתְּרָה; וְתֵדַע לְךָ שֶׁהֵן מַרְאוֹת מַמָּשׁ, שֶׁהֲרֵי נֶאֱמַר וּנְחֹשֶׁת הַתְּנוּפָה שִׁבְעִים כִּכָּר וְגוֹ', וַיַּעַשׂ בָּהּ וְגוֹמֵר, וְכִיּוֹר וְכַנּוֹ לֹא הֻזְכְּרוּ שָׁם, לָמַדְתָּ שֶׁלֹּא הָיָה נְחֹשֶׁת שֶׁל כִּיּוֹר מִנְּחֹשֶׁת הַתְּנוּפָה, כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא, וְכֵן תִּרְגֵּם אֻנְקְלוֹס בְּמֶחְזְיָת נְשַׁיָא וְהוּא תַרְגּוּם שֶׁל מַרְאוֹת, מירוריי"ש בְּלַעַז. וְכֵן מָצִינוּ וְהַגִּלְיוֹנִים (ישעיה ג') – מְתַרְגְּמִינָן מֶחְזְיָתָא:
אֲשֶׁר צָֽבְאוּ - Who congregated - to bring their donation.		אֲשֶׁר צָֽבְאוּ. לְהָבִיא נִדְבָתָן:
9He made the Courtyard as follows: On the south side, the nettings of the Courtyard, which were made of twined linen, were 100 cubits long.		טוַיַּ֖עַשׂ אֶת־הֶֽחָצֵ֑ר לִפְאַ֣ת \| נֶ֣גֶב תֵּימָ֗נָה קַלְעֵ֤י הֶֽחָצֵר֙ שֵׁ֣שׁ מָשְׁזָ֔ר מֵאָ֖ה בָּֽאַמָּֽה:
10They had 20 pillars with their 20 copper bases. The hooks of the pillars and their bands were made of silver.		יעַמּֽוּדֵיהֶ֣ם עֶשְׂרִ֔ים וְאַדְנֵיהֶ֥ם עֶשְׂרִ֖ים נְח֑שֶׁת וָוֵ֧י הָֽעַמּוּדִ֛ים וַֽחֲשֻֽׁקֵיהֶ֖ם כָּֽסֶף:
11On the north side, the nettings were also 100 cubits long, with their 20 pillars and their 20 copper bases. The hooks of the pillars and their bands were made of silver.		יאוְלִפְאַ֤ת צָפוֹן֙ מֵאָ֣ה בָֽאַמָּ֔ה עַמּֽוּדֵיהֶ֣ם עֶשְׂרִ֔ים וְאַדְנֵיהֶ֥ם עֶשְׂרִ֖ים נְח֑שֶׁת וָוֵ֧י הָֽעַמּוּדִ֛ים וַֽחֲשֻֽׁקֵיהֶ֖ם כָּֽסֶף:
12On the west side, there were nettings 50 cubits long, with their 10 pillars and their 10 bases. The hooks of the pillars and their bands were made of silver.		יבוְלִפְאַת־יָ֗ם קְלָעִים֙ חֲמִשִּׁ֣ים בָּֽאַמָּ֔ה עַמּֽוּדֵיהֶ֣ם עֲשָׂרָ֔ה וְאַדְנֵיהֶ֖ם עֲשָׂרָ֑ה וָוֵ֧י הָֽעַמֻּדִ֛ים וַֽחֲשֽׁוּקֵיהֶ֖ם כָּֽסֶף:
13On the east side, the enclosure was also 50 cubits long, as follows:		יגוְלִפְאַ֛ת קֵ֥דְמָה מִזְרָ֖חָה חֲמִשִּׁ֥ים אַמָּֽה:
14there were 15 cubits of nettings along one flank, with their three pillars and their three bases,		ידקְלָעִ֛ים חֲמֵֽשׁ־עֶשְׂרֵ֥ה אַמָּ֖ה אֶל־הַכָּתֵ֑ף עַמּֽוּדֵיהֶ֣ם שְׁלשָׁ֔ה וְאַדְנֵיהֶ֖ם שְׁלשָֽׁה:
15and likewise along the other flank—the flanks being at either side of the entrance to the Courtyard—there were 15 cubits of nettings, with their three pillars and their three bases.		טווְלַכָּתֵ֣ף הַשֵּׁנִ֗ית מִזֶּ֤ה וּמִזֶּה֙ לְשַׁ֣עַר הֶֽחָצֵ֔ר קְלָעִ֕ים חֲמֵ֥שׁ עֶשְׂרֵ֖ה אַמָּ֑ה עַמֻּֽדֵיהֶ֣ם שְׁלשָׁ֔ה וְאַדְנֵיהֶ֖ם שְׁלשָֽׁה:
16The nettings surrounding the entire Courtyard were made of twined linen.		טזכָּל־קַלְעֵ֧י הֶֽחָצֵ֛ר סָבִ֖יב שֵׁ֥שׁ מָשְׁזָֽר:
17The bases for the pillars were made of copper; the hooks of the pillars and their bands were made of silver, and their tops were overlaid with silver. All the pillars of the Courtyard were banded with silver.		יזוְהָֽאֲדָנִ֣ים לָֽעַמֻּדִים֘ נְח֒שֶׁת֒ וָוֵ֨י הָֽעַמּוּדִ֜ים וַֽחֲשֽׁוּקֵיהֶם֙ כֶּ֔סֶף וְצִפּ֥וּי רָֽאשֵׁיהֶ֖ם כָּ֑סֶף וְהֵם֙ מְחֻשָּׁקִ֣ים כֶּ֔סֶף כֹּ֖ל עַמֻּדֵ֥י הֶֽחָצֵֽר:
18The Screen for the entrance to the Courtyard was embroidered out of turquoise, purple, and scarlet wool, and twined linen. It was 20 cubits in length, and its width was its height of five cubits, like the nettings of the Courtyard.		יחוּמָסַ֞ךְ שַׁ֤עַר הֶֽחָצֵר֙ מַֽעֲשֵׂ֣ה רֹקֵ֔ם תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מָשְׁזָ֑ר וְעֶשְׂרִ֤ים אַמָּה֙ אֹ֔רֶךְ וְקוֹמָ֤ה בְרֹ֨חַב֙ חָמֵ֣שׁ אַמּ֔וֹת לְעֻמַּ֖ת קַלְעֵ֥י הֶֽחָצֵֽר:
לְעֻמַּת קַלְעֵי הֶֽחָצֵר - (lit.) Corresponding to the nettings of the Courtyard - means: the Screen was five cubits high because it had to be the same size as the height of the nettings of the Courtyard.		לְעֻמַּת קַלְעֵי הֶֽחָצֵר. כְּמִדַּת קַלְעֵי הֶחָצֵר:
19It had four pillars with their four copper bases; their hooks were silver, and their tops and bands were overlaid with silver.		יטוְעַמֻּֽדֵיהֶם֙ אַרְבָּעָ֔ה וְאַדְנֵיהֶ֥ם אַרְבָּעָ֖ה נְח֑שֶׁת וָֽוֵיהֶ֣ם כֶּ֔סֶף וְצִפּ֧וּי רָֽאשֵׁיהֶ֛ם וַֽחֲשֻֽׁקֵיהֶ֖ם כָּֽסֶף:
20All the stakes for the Tabernacle and for the surrounding Courtyard were made of copper.		כוְכָל־הַיְתֵדֹ֞ת לַמִּשְׁכָּ֧ן וְלֶֽחָצֵ֛ר סָבִ֖יב נְחֽשֶׁת:

Footnotes

Jeremiah 52:21.

Song of Songs 8:5.

Exodus 38:29-30.

Pekudei 9.

Isaiah 3:23.

Maftir Portion

Bamidbar (Numbers) Chapter 19

1God spoke to Moses and to Aaron, saying,		אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
2“This is the rule of the Torah, which God has commanded you to say to the people: Speak to the Israelites and have them take for you a totally red-haired, unblemished cow, upon which no yoke was laid.		בזֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר \| אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹֽא־עָלָ֥ה עָלֶ֖יהָ עֹֽל:
זֹאת חֻקַּת הַתּוֹרָה - This is the rule of the Torah. Because Satan and the nations of the world taunt Israel, saying: “What is this commandment and what meaning does it have for you?” it is referred to as a חֻקָּה “rule,” i.e., it is a decree issued by Me and you have no permission to doubt its relevance.		זֹאת חֻקַּת הַתּוֹרָה. לְפִי שֶׁהַשָּׂטָן וְאֻמּוֹת הָעוֹלָם מוֹנִין אֶת יִשְׂרָאֵל, לוֹמַר מַה הַמִּצְוָה הַזֹּאת וּמַה טַּעַם יֵשׁ בָּהּ? לְפִיכָךְ כָּתַב בָּהּ חֻקָּה — גְּזֵרָה הִיא מִלְּפָנַי, אֵין לְךָ רְשׁוּת לְהַרְהֵר אַחֲרֶיהָ (יומא ס"ז):
וְיִקְחוּ אֵלֶיךָ - And have them take for you - i.e., it will always be called by your name: the cow that Moses prepared in the desert.		וְיִקְחוּ אֵלֶיךָ. לְעוֹלָם הִיא נִקְרֵאת עַל שִׁמְךָ — פָּרָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר:
אֲדֻמָּה תְּמִימָה - (lit.) A perfect red [cow] - means it should be perfect in its redness, meaning that if it has even two black hairs, it is invalid.		אֲדֻמָּה תְּמִימָה. שֶׁתְּהֵא תְמִימָה בְּאַדְמִימוּת, שֶׁאִם הָיוּ בָהּ שְׁתֵּי שְׂעָרוֹת שְׁחֹרוֹת פְּסוּלָה (פרה פ"ב):
3You must give it to Eleazar the priest, and he must take it outside the camp, and someone must slaughter it in his presence.		גוּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַמַּֽחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו:
אֶלְעָזָר - Eleazar. Although in the future this rite will be performed by the high priest, in this case, the rite must be performed by Eleazar, the assistant high priest.		אֶלְעָזָר. מִצְוָתָהּ בַּסְּגָן (ספרי):
אֶל־מִחוּץ לַמַּֽחֲנֶה - Outside the camp - i.e., outside the three camps.		אֶל־מִחוּץ לַמַּֽחֲנֶה. חוּץ לְשָׁלוֹשׁ מַחֲנוֹת:
וְשָׁחַט אֹתָהּ לְפָנָֽיו - And someone must slaughter it in his presence - i.e., a layperson slaughters while Eleazar looks on.		וְשָׁחַט אֹתָהּ לְפָנָֽיו. זָר שׁוֹחֵט וְאֶלְעָזָר רוֹאֶה (שם; יומא מ"ב):
4Eleazar the priest must take some of its blood with his finger and dash it toward the front of the Tent of Meeting seven times.		דוְלָקַ֞ח אֶלְעָזָ֧ר הַכֹּהֵ֛ן מִדָּמָ֖הּ בְּאֶצְבָּע֑וֹ וְהִזָּ֞ה אֶל־נֹ֨כַח פְּנֵ֧י אֹֽהֶל־מוֹעֵ֛ד מִדָּמָ֖הּ שֶׁ֥בַע פְּעָמִֽים:
אֶל־נֹכַח פְּנֵי אֹֽהֶל־מוֹעֵד - Toward the front of the Tent of Meeting - i.e., after the Temple will be built, he stands east of Jerusalem and looks directly toward the entrance of the Sanctuary while dashing the blood.		אֶל־נֹכַח פְּנֵי אֹֽהֶל־מוֹעֵד. עוֹמֵד בְּמִזְרָחוֹ שֶׁל יְרוּשָׁלַיִם וּמִתְכַּוֵּן וְרוֹאֶה פִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּאַת הַדָּם (ספרי; זבחים ק"ה):
5Someone must then burn the cow in his presence; he must burn its hide, its flesh, and its blood, along with its dung.		הוְשָׂרַ֥ף אֶת־הַפָּרָ֖ה לְעֵינָ֑יו אֶת־עֹרָ֤הּ וְאֶת־בְּשָׂרָהּ֙ וְאֶת־דָּמָ֔הּ עַל־פִּרְשָׁ֖הּ יִשְׂרֹֽף:
6The priest must take cedar wood, hyssop, and wool dyed scarlet with the extract of the tola’at worm, and cast them into the burning cow.		ווְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה:
7The priest must immerse his garments and immerse his flesh in water and then he may enter the camp; the priest will remain ritually defiled until nightfall.		זוְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַמַּֽחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב:
אֶל־הַמַּֽחֲנֶה - The camp - i.e., to the camp of the Divine Presence (the Tabernacle precincts), for no ritually defiled person is banished from two camps except for someone with an abnormal or normal seminal discharge or a metzora.		אֶל־הַמַּֽחֲנֶה. לְמַחֲנֵה שְׁכִינָה, שֶׁאֵין טָמֵא מְשֻׁלָּח חוּץ לִשְׁתֵּי מַחֲנוֹת אֶלָּא זָב וּבַעַל קֶרִי וּמְצֹרָע (עי' פסחים ס"ז):
וְטָמֵא הַכֹּהֵן עַד־הָעָֽרֶב - The priest will remain defiled until nightfall. Reorganize the order of the wording of the verse and thus explain it: “He will remain ritually defiled until nightfall, and after that he may enter the camp.”		וְטָמֵא הַכֹּהֵן עַד־הָעָֽרֶב. סָרְסֵהוּ וְדָרְשֵׁהוּ — וְטָמֵא עַד הָעֶרֶב וְאַחַר יָבֹא אֶל הַמַּחֲנֶה:
8The one who burns it must immerse his garments in water and immerse his body in water; he will remain ritually defiled until nightfall.		חוְהַשֹּׂרֵ֣ף אֹתָ֔הּ יְכַבֵּ֤ס בְּגָדָיו֙ בַּמַּ֔יִם וְרָחַ֥ץ בְּשָׂר֖וֹ בַּמָּ֑יִם וְטָמֵ֖א עַד־הָעָֽרֶב:
9A ritually undefiled person must gather the cow’s ashes and place them outside the camp in a ritually undefiled place. It will remain for the community of the Israelites as a keepsake of these ashes that are mixed with dashing-water used for ritual purification.		טוְאָסַ֣ף \| אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַמַּֽחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָֽיְתָ֠ה לַֽעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא:
וְהִנִּיחַ מִחוּץ לַמַּֽחֲנֶה - And place them outside the camp. It was divided into three parts: after the Temple was built, one part was placed on the Mount of Olives, one was divided among all the priestly groups, and one was placed in the cheil (the space surrounding the Courtyard). The one for the priestly groups was situated outside the Courtyard for the townspeople and anyone else who needed to be purified to take from it; the one on the Mount of Olives was used by future high priests to sanctify themselves in order to prepare other red cows; and the one in the cheil was not generally used, but kept for safekeeping by Divine decree, as it says here: “It will remain for the community of the Israelites as a keepsake.”		וְהִנִּיחַ מִחוּץ לַמַּֽחֲנֶה. לִשְׁלֹשָׁה חֲלָקִים מְחַלְּקָהּ, אֶחָד נָתַן בְּהַר הַמִּשְׁחָה, וְאֶחָד מִתְחַלֵּק לְכָל הַמִּשְׁמָרוֹת, וְאֶחָד נָתַן בַּחֵיל (ספרי; פרה פ"ג), זֶה שֶׁל מִשְׁמָרוֹת הָיָה חוּץ לָעֲזָרָה, לִטֹּל מִמֶּנּוּ בְּנֵי הָעֲיָרוֹת וְכָל הַצְּרִיכִין לִטָּהֵר, וְזֶה שֶׁבְּהַר הַמִּשְׁחָה כֹּהֲנִים גְּדוֹלִים לְפָרוֹת אֲחֵרוֹת מְקַדְּשִׁין הֵימֶנָּה, וְזֶה שֶׁבַּחֵיל נָתוּן לְמִשְׁמֶרֶת מִגְּזֵרַת הַכָּתוּב, שֶׁנֶּאֱמַר והיתה לעדת בני ישראל למשמרת:
לְמֵי נִדָּה - means “dashing-water,” similar to: “they cast (וַיַּדּוּ) a stone at me,” 1 and “to hurl down (לְיַדּוֹת) the horns of the nations,” 2 which denote throwing.		לְמֵי נִדָּה. לְמֵי הַזָּיָה, כְּמוֹ "וַיַּדּוּ אֶבֶן בִּי" (איכה ג'), "לְיַדּוֹת אֶת קַרְנוֹת הַגּוֹיִם" (זכריה ב'), לְשׁוֹן זְרִיקָה:
חַטָּאת הִֽוא - According to its contextual meaning, this denotes purification; and from the aspect of its laws, Scripture calls it חַטָּאת “a sin-offering” in order to indicate that it is like sacred items, in that it is forbidden to derive benefit from it.		חַטָּאת הִֽוא. לְשׁוֹן חִטּוּי, כִּפְשׁוּטוֹ, וּלְפִי הִלְכוֹתָיו קְרָאָהּ הַכָּתוּב חַטָּאת, לוֹמַר שֶׁהִיא כְּקָדָשִׁים לֵאָסֵר בַּהֲנָאָה (עי' ספרי; מנחות נ"א):
10The one who gathers the cow’s ashes must immerse his garments in purifying water, and he will remain ritually defiled until nightfall. The following will be an everlasting rule for the Israelites and for the convert who resides among them:		יוְכִבֶּ֠ס הָֽאֹסֵ֨ף אֶת־אֵ֤פֶר הַפָּרָה֙ אֶת־בְּגָדָ֔יו וְטָמֵ֖א עַד־הָעָ֑רֶב וְהָֽיְתָ֞ה לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֛ר הַגָּ֥ר בְּתוֹכָ֖ם לְחֻקַּ֥ת עוֹלָֽם:
11Anyone who touches the corpse of a human being will become ritually defiled for seven days.		יאהַנֹּגֵ֥עַ בְּמֵ֖ת לְכָל־נֶ֣פֶשׁ אָדָ֑ם וְטָמֵ֖א שִׁבְעַ֥ת יָמִֽים:
12On the third and seventh days, he must purify himself with it, and then be rid of ritual defilement. But if he is not dashed with it on the third and seventh days, he will not become rid of ritual defilement.		יבה֣וּא יִתְחַטָּא־ב֞וֹ בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י יִטְהָ֑ר וְאִם־לֹ֨א יִתְחַטָּ֜א בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י לֹ֥א יִטְהָֽר:
הוּא יִתְחַטָּא־בוֹ - He must purify himself with it - i.e., with this ash.		הוּא יִתְחַטָּא־בוֹ. בָּאֵפֶר הַזֶּה:
13Whoever touches the corpse of a human being who had died and does not purify himself has defiled the Tabernacle of God. That soul will be cut off from Israel, for the dashing-water was not dashed on him, so he remains ritually defiled; his ritual defilement remains upon him.		יגכָּל־הַנֹּגֵ֡עַ בְּמֵ֣ת בְּנֶ֩פֶשׁ֩ הָֽאָדָ֨ם אֲשֶׁר־יָמ֜וּת וְלֹ֣א יִתְחַטָּ֗א אֶת־מִשְׁכַּ֤ן יְהֹוָה֙ טִמֵּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִיִּשְׂרָאֵ֑ל כִּי֩ מֵ֨י נִדָּ֜ה לֹֽא־זֹרַ֤ק עָלָיו֙ טָמֵ֣א יִֽהְיֶ֔ה ע֖וֹד טֻמְאָת֥וֹ בֽוֹ:
בְּמֵת בְּנֶפֶשׁ - (lit.) The corpse, the soul. Which corpse is meant? That of “a human being,” excluding that of an animal, as one ritually defiled by it need not be dashed with these ashes. Another explanation: בְּנֶפֶשׁ refers to a quarter-log of blood.		בְּמֵת בְּנֶפֶשׁ. וְאֵי זֶה מֵת? שֶׁל נֶפֶשׁ הָאָדָם, לְהוֹצִיא נֶפֶשׁ בְּהֵמָה שֶׁאֵין טֻמְאָתָהּ צְרִיכָה הַזָּאָה; דָּבָר אַחֵר, בנפש זוֹ רְבִיעִית דָּם (חולין ע"ב):
אֶת־מִשְׁכַּן ה' טִמֵּא - Has defiled the Tabernacle of God - if he enters the Courtyard, even after immersion, but without having been dashed upon on the third and seventh day.		אֶת־מִשְׁכַּן ה' טִמֵּא. אִם נִכְנַס לָעֲזָרָה אֲפִלּוּ בִטְבִילָה בְּלֹא הַזָּאַת שְׁלִישִׁי וּשְׁבִיעִי:
עוֹד טֻמְאָתוֹ בֽוֹ - His defilement remains upon him - even though he has immersed himself.		עוֹד טֻמְאָתוֹ בֽוֹ. , אַף עַל פִּי שֶׁטָּבַל:
14This is the law: if a person dies in a tent, anyone entering the tent and anything present in the tent will be ritually defiled for seven days.		ידזֹ֚את הַתּוֹרָ֔ה אָדָ֖ם כִּֽי־יָמ֣וּת בְּאֹ֑הֶל כָּל־הַבָּ֤א אֶל־הָאֹ֨הֶל֙ וְכָל־אֲשֶׁ֣ר בָּאֹ֔הֶל יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים:
כָּל־הַבָּא אֶל־הָאֹהֶל - Anyone entering the tent - while the corpse is still there.		כָּל־הַבָּא אֶל־הָאֹהֶל. בְּעוֹד שֶׁהַמֵּת בְּתוֹכוֹ:
15Any open earthenware vessel that has no seal fastened around it becomes ritually defiled.		טווְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵֽין־צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא:
וְכֹל כְּלִי פָתוּחַ - Any open vessel. The verse is speaking of an earthenware vessel, which does not become ritually defiled through outside contact but only from the presence of ritual defilement in its interior. Therefore, if the closing that seals it is not properly and closely fastened over it, it becomes ritually defiled. From this, we infer that if it does have a tight cover, it remains ritually undefiled.		וְכֹל כְּלִי פָתוּחַ. בִּכְלִי חֶרֶס הַכָּתוּב מְדַבֵּר, שֶׁאֵין מְקַבֵּל טֻמְאָה מִגַּבּוֹ אֶלָּא מִתּוֹכוֹ, לְפִיכָךְ אִם אֵין מְגוּפַת צְמִידָתוֹ פְּתוּלָה עָלָיו יָפֶה בְּחִבּוּר, טָמֵא הוּא, הָא אִם יֵשׁ צָמִיד פָּתִיל עָלָיו טָהוֹר (שם כ"ה):
פָּתִיל - means “attached” in Hebrew. And so we find: נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי, 3 meaning “with bonds of God I have become attached to my sister.”		פָּתִיל. לְשׁוֹן מְחֻבָּר בִּלְשׁוֹן עִבְרִי, וְכֵן (בראשית ל') "נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי" — נִתְחַבַּרְתִּי עִם אֲחוֹתִי:
16In an open field, anyone who touches a person slain by the sword, a corpse, a human bone, or a grave, will be ritually defiled for at least seven days.		טזוְכֹ֨ל אֲשֶׁר־יִגַּ֜ע עַל־פְּנֵ֣י הַשָּׂדֶ֗ה בַּֽחֲלַל־חֶ֨רֶב֙ א֣וֹ בְמֵ֔ת אֽוֹ־בְעֶ֥צֶם אָדָ֖ם א֣וֹ בְקָ֑בֶר יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים:
עַל־פְּנֵי הַשָּׂדֶה - In an open field. Our rabbis 4 expounded this phrase to include the top and side-boards of a coffin. However, its contextual meaning is: “in an open field” – where there is no tent – the corpse causes ritual defilement only by direct contact.		עַל־פְּנֵי הַשָּׂדֶה. רַבּוֹתֵינוּ דָרְשׁוּ לְרַבּוֹת גּוֹלֵל וְדוֹפֵק (ספרי; חולין ע"ב). וּפְשׁוּטוֹ — עַל פְּנֵי הַשָּׂדֶה, שֶׁאֵין שָׁם אֹהֶל, מְטַמֵּא הַמֵּת שָׁם בִּנְגִיעָה:
17They must take for that defiled person some of the ashes of the burnt cow used for purification, and he must mix them with spring water in a vessel.		יזוְלָֽקְחוּ֙ לַטָּמֵ֔א מֵֽעֲפַ֖ר שְׂרֵפַ֣ת הַֽחַטָּ֑את וְנָתַ֥ן עָלָ֛יו מַ֥יִם חַיִּ֖ים אֶל־כֶּֽלִי:
18A ritually undefiled person must take some hyssop and dip it into the water and dash it on the tent, on all the vessels, and on the people who were in it, and on anyone who touched the bone, the slain person, the corpse, or the grave.		יחוְלָקַ֨ח אֵז֜וֹב וְטָבַ֣ל בַּמַּ֘יִם֘ אִ֣ישׁ טָהוֹר֒ וְהִזָּ֤ה עַל־הָאֹ֨הֶל֙ וְעַל־כָּל־הַכֵּלִ֔ים וְעַל־הַנְּפָשׁ֖וֹת אֲשֶׁ֣ר הָֽיוּ־שָׁ֑ם וְעַל־הַנֹּגֵ֗עַ בַּעֶ֨צֶם֙ א֣וֹ בֶֽחָלָ֔ל א֥וֹ בַמֵּ֖ת א֥וֹ בַקָּֽבֶר:
19The ritually undefiled person must dash some of the solution on the defiled person on the third and seventh days, and he will purify him on the seventh day. He must immerse his garments and immerse himself in purifying water, and he will become ritually undefiled at nightfall.		יטוְהִזָּ֤ה הַטָּהֹר֙ עַל־הַטָּמֵ֔א בַּיּ֥וֹם הַשְּׁלִישִׁ֖י וּבַיּ֣וֹם הַשְּׁבִיעִ֑י וְחִטְּאוֹ֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָהֵ֥ר בָּעָֽרֶב:
וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי - He will purify him on the seventh day. This means that his purification process ends then.		וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי. הוּא גְמַר טָהֳרָתוֹ (עי' ספרי):
20If a person becomes ritually defiled and does not purify himself, that soul will be cut off from the assembly, for he has defiled the Sanctuary of God. Since the dashing-water was not dashed upon him, he is ritually defiled.		כוְאִ֤ישׁ אֲשֶׁר־יִטְמָא֙ וְלֹ֣א יִתְחַטָּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִתּ֣וֹךְ הַקָּהָ֑ל כִּי֩ אֶת־מִקְדַּ֨שׁ יְהֹוָ֜ה טִמֵּ֗א מֵ֥י נִדָּ֛ה לֹֽא־זֹרַ֥ק עָלָ֖יו טָמֵ֥א הֽוּא:
וְאִישׁ אֲשֶׁר־יִטְמָא וגו' - If a person becomes defiled… If the punishment of excision is stated regarding the Temple, why is it also stated 5 regarding the Tabernacle… – as stated in Shevuot. 6		וְאִישׁ אֲשֶׁר־יִטְמָא וגו'. אִם נֶאֱמַר מִקְדָּשׁ לָמָּה נֶאֱמַר מִשְׁכָּן? כו' כִּדְאִיתָא בִשְׁבוּעוֹת (דף ט"ז):
21This will be for them as a perpetual rule: anyone who dashes the dashing-water must immerse his garments. A person who touches the dashing-water remains ritually defiled until nightfall.		כאוְהָֽיְתָ֥ה לָהֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם וּמַזֵּ֤ה מֵֽי־הַנִּדָּה֙ יְכַבֵּ֣ס בְּגָדָ֔יו וְהַנֹּגֵ֨עַ֙ בְּמֵ֣י הַנִּדָּ֔ה יִטְמָ֖א עַד־הָעָֽרֶב:
וּמַזֵּה מֵֽי־הַנִּדָּה - Anyone who dashes the dashing-water - Our rabbis 7 said that the one who dashes remains ritually undefiled, and this statement teaches us that the one who carries the purification water becomes ritually defiled to a greater extent, in that the clothes that he is wearing also become ritually defiled – which is not the case regarding one who merely touches it. And the reason one who carries the water is referred to as “one who dashes” is to tell you that the water does not render him ritually defiled unless it is enough to dash with.		וּמַזֵּה מֵֽי־הַנִּדָּה. רַבּוֹתֵינוּ אָמְרוּ שֶׁהַמַּזֶּה טָהוֹר, וְזֶה בָא לְלַמֵּד שֶׁהַנּוֹשֵׂא מֵי חַטָּאת טָמֵא טֻמְאָה חֲמוּרָה לְטַמֵּא בְגָדִים שֶׁעָלָיו, מַה שֶּׁאֵין כֵּן בַּנּוֹגֵעַ, וְזֶה שֶׁהוֹצִיא בִּלְשׁוֹן "מַזֶּה", לוֹמַר לְךָ שֶׁאֵינָן מְטַמְּאִין עַד שֶׁיְּהֵא בָהֶן שִׁעוּר הַזָּאָה (נדה ט'):
וְהַנֹּגֵעַ יִטְמָא - A person who touches…remains defiled. but does not need to immerse his garments.		וְהַנֹּגֵעַ יִטְמָא. וְאֵין טָעוּן כִּבּוּס בְּגָדִים:
22Whatever the defiled person touches will become ritually defiled, and anyone touching such a person will become ritually defiled until nightfall.”		כבוְכֹ֛ל אֲשֶׁר־יִגַּע־בּ֥וֹ הַטָּמֵ֖א יִטְמָ֑א וְהַנֶּ֥פֶשׁ הַנֹּגַ֖עַת תִּטְמָ֥א עַד־הָעָֽרֶב:
וְכֹל אֲשֶׁר־יִגַּע־בּוֹ הַטָּמֵא - Whatever [he] touches - i.e., this ritually defiled person who became ritually defiled through a corpse – “will become ritually defiled.”		וְכֹל אֲשֶׁר־יִגַּע־בּוֹ הַטָּמֵא. הַזֶּה שֶׁנִּטְמָא בְּמֵת, יטמא:
וְהַנֶּפֶשׁ הַנֹּגַעַת - And anyone touching - this same person, i.e., one ritually defiled through a corpse.		וְהַנֶּפֶשׁ הַנֹּגַעַת. בּוֹ: בִּטְמֵא מֵת:
תִּטְמָא עַד־הָעָֽרֶב - will become defiled until nightfall- From here we learn that a corpse is a supreme primary level of ritual defilement, and one who touches it becomes a regular primary level of ritual defilement, which can render another person ritually defiled (people cannot contract ritual defilement from secondary sources). This is the explanation of this passage according to its plain meaning and its laws. I have also copied an aggadic explanation from the work of Rabbi Moshe HaDarshan, as follows:		תִּטְמָא עַד־הָעָֽרֶב. כָּאן לָמַדְנוּ שֶׁהַמֵּת אֲבִי אֲבוֹת הַטֻּמְאָה, וְנוֹגֵעַ בּוֹ אַב הַטֻּמְאָה וּמְטַמֵּא אָדָם; זֶה פֵרוּשָׁהּ לְפִי מַשְׁמָעָהּ וְהִלְכוֹתֶיהָ. וּמִדְרַשׁ אַגָּדָה הֶעְתַּקְתִּי מִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן וְזֶהוּ:
וְיִקְחוּ אֵלֶיךָ - Have them take for you. from their own money. Just as they removed their own gold earrings to make the Golden Calf, so must they bring this animal from their own funds in order to atone for it.		וְיִקְחוּ אֵלֶיךָ. מִשֶּׁלָּהֶם, כְּשֵׁם שֶׁהֵם פֵּרְקוּ נִזְמֵי הַזָּהָב לָעֵגֶל מִשֶּׁלָּהֶם, כָּךְ יָבִיאוּ זוֹ לְכַפָּרָה מִשֶּׁלָּהֶם: [רש"י בשם ר' משה הדרשן]
פָרָה אֲדֻמָּה - A red cow. This is similar to the case of a bondservant’s son that dirtied the king’s palace. They said: Let his mother come and clean up his mess. Similarly, let the cow come and atone for the calf.		פָרָה אֲדֻמָּה. מָשָׁל לְבֶן שִׁפְחָה שֶׁטִּנֵּף פָּלָטִין שֶׁל מֶלֶךְ, אָמְרוּ תָּבֹא אִמּוֹ וּתְקַנֵּחַ הַצּוֹאָה, כָּךְ תָּבֹא פָרָה וּתְכַפֵּר עַל הָעֵגֶל (תנחומא): [רש"י בשם ר' משה הדרשן]
אֲדֻמָּה - Red. On account of the verse: “if your sins prove to be as red as scarlet dye,” 8 for sin is termed “red.”		אֲדֻמָּה. עַל שֵׁם "אִם יַאְדִּימוּ כַתּוֹלָע" (ישעיהו א'), שֶׁהַחֵטְא קָרוּי אָדֹם: [רש"י בשם ר' משה הדרשן]
תְּמִימָה - (lit.) Perfect - Because the Israelites had previously been perfect but had become blemished through the sin, let this cow come and atone for them so that they return to their state of perfection.		תְּמִימָה. עַל שֵׁם יִשְׂרָאֵל שֶׁהָיוּ תְמִימִים, וְנַעֲשׂוּ בוֹ בַּעֲלֵי מוּמִין, תָּבֹא זוֹ וּתְכַפֵּר עֲלֵיהֶם וְיַחְזְרוּ לְתַמּוּתָם: [רש"י בשם ר' משה הדרשן]
לֹֽא־עָלָה עָלֶיהָ עֹֽל - Upon which no yoke was laid - just as they had cast off the yoke of heaven.		לֹֽא־עָלָה עָלֶיהָ עֹֽל. כְּשֵׁם שֶׁפָּרְקוּ מֵעֲלֵיהֶם עֹל שָׁמַיִם: [רש"י בשם ר' משה הדרשן]
אֶל־אֶלְעָזָר הַכֹּהֵן - To Eleazar the priest - just as they had gathered around Aaron, who was a priest, to make the calf. But because Aaron made the calf, this ritual was not performed by him, as an accuser cannot become a defender.		אֶל־אֶלְעָזָר הַכֹּהֵן. כְּשֵׁם שֶׁנִּקְהֲלוּ עַל אַהֲרֹן, שֶׁהוּא כֹּהֵן, לַעֲשׂוֹת הָעֵגֶל; וּלְפִי שֶׁאַהֲרֹן עָשָׂה אֶת הָעֵגֶל לֹא נִתְּנָה לוֹ עֲבוֹדָה זוֹ עַל יָדוֹ, שֶׁאֵין קַטֵּיגוֹר נַעֲשֶׂה סַנֵּיגוֹר: [רש"י בשם ר' משה הדרשן]
וְשָׂרַף אֶת־הַפָּרָה - Someone must then burn the cow. just as the calf was burned.		וְשָׂרַף אֶת־הַפָּרָה. כְּשֵׁם שֶׁנִּשְׂרַף הָעֵגֶל: [רש"י בשם ר' משה הדרשן]
עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת - Cedar wood, hyssop, and wool dyed scarlet with…tola’at worm - These three materials correspond to the 3000 men who fell for worshiping the calf. The cedar is the tallest of all trees, and the hyssop the lowest of all – this is an allusion that a haughty person who becomes proud and sins should humble himself like a hyssop and a worm in order to achieve atonement.		עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת. שְׁלֹשָׁה מִינִין הַלָּלוּ כְּנֶגֶד שְׁלֹשֶׁת אַלְפֵי אִישׁ שֶׁנָּפְלוּ בָעֵגֶל, וְאֶרֶז הוּא הַגָּבוֹהַּ מִכָּל הָאִילָנוֹת וְאֵזוֹב נָמוּךְ מִכֻּלָּם, סִימָן שֶׁהַגָּבוֹהַּ שֶׁנִּתְגָּאָה וְחָטָא יַשְׁפִּיל אֶת עַצְמוֹ כְּאֵזוֹב וְתוֹלַעַת וְיִתְכַּפֵּר לוֹ: [רש"י בשם ר' משה הדרשן]
לְמִשְׁמֶרֶת - As a keepsake. just as the sin of the Golden Calf is kept for all generations as a punishment, for there is no trouble that does not contain part of the punishment for the Golden Calf, as it says: “on the day of My reckoning, I will bring them to account for their sin.” 9 And just as the Golden Calf defiled all those involved with it, so does the cow ritually defile all those involved with preparing it. And just as they were purified by its ashes, as it says: “He scattered it over the water and made the Israelites drink it,” 10 so too here, it says: “They must take for that defiled person some of the ashes of the burnt cow used for purification….”		לְמִשְׁמֶרֶת. כְּמוֹ שֶׁפֶּשַׁע הָעֵגֶל שָׁמוּר לְדוֹרוֹת לְפֻרְעָנוּת, וְאֵין לְךָ פְּקֻדָּה שֶׁאֵין בָּהּ מִפְּקֻדַּת הָעֵגֶל, שֶׁנֶּאֱמַר "וּבְיוֹם פָּקְדִי וּפָקַדְתִּי" וְגוֹ' (שמות ל"ב), וּכְשֵׁם שֶׁהָעֵגֶל מְטַמֵּא כָּל הָעוֹסְקִים בּוֹ, כָּךְ פָּרָה תְטַמֵּא כָּל הָעוֹסְקִין בּוֹ, וּכְשֵׁם שֶׁנִּטְהֲרוּ בְּאֶפְרוֹ, שֶׁנֶּאֱמַר "וַיִּזֶר עַל פְּנֵי הַמַּיִם" וְגוֹ' (שם), כָּךְ "וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת" וְגוֹ": [רש"י בשם ר' משה הדרשן]

Footnotes

Chulin 72a.

Shevuot 16b.

Yoma 14a.

Haftarah

Yechezkel (Ezekiel) Chapter 36

16And the word of the Lord came to me, saying:		טזוַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר:
17"Son of man! The house of Israel, as long as they lived on their own land, they defiled it by their way and by their misdeeds, like the uncleanness of a woman in the period of her separation was their way before Me.		יזבֶּן־אָדָ֗ם בֵּ֚ית יִשְׂרָאֵל֙ יֹֽשְׁבִ֣ים עַל־אַדְמָתָ֔ם וַיְטַמְּא֣וּ אוֹתָ֔הּ בְּדַרְכָּ֖ם וּבַֽעֲלִֽילוֹתָ֑ם כְּטֻמְאַת֙ הַנִּדָּ֔ה הָֽיְתָ֥ה דַרְכָּ֖ם לְפָנָֽי:
Son of man! The house of Israel, as long as they lived, etc., like the uncleanness of a woman in the period of her separation. Scripture likened them to a woman in the period of her separation, whose husband looks forward to when she will become clean, and longs to return to her.		בן אדם בית ישראל יושבים על אדמתם וגו'. כטומאת הנדה המשילה הכתוב לנדה שבעלה מצפה מתי תטהר ותאב לשוב אליה:
18Wherefore I poured My wrath upon them for the blood that they had shed in the land, because they had defiled it with their idols.		יחוָֽאֶשְׁפֹּ֚ךְ חֲמָתִי֙ עֲלֵיהֶ֔ם עַל־הַדָּ֖ם אֲשֶׁר־שָֽׁפְכ֣וּ עַל־הָאָ֑רֶץ וּבְגִלּֽוּלֵיהֶ֖ם טִמְּאֽוּהָ:
19And I scattered them among the nations, and they were dispersed through the countries. According to their way and their misdeeds did I judge them.		יטוָֽאָפִ֚יץ אֹתָם֙ בַּגּוֹיִ֔ם וַיִּזָּר֖וּ בָּֽאֲרָצ֑וֹת כְּדַרְכָּ֥ם וְכַֽעֲלִילוֹתָ֖ם שְׁפַטְתִּֽים:
20And they entered the nations where they came, and they profaned My Holy Name, inasmuch as it was said of them, 'These are the people of the Lord, and they have come out of His land.'		כוַיָּב֗וֹא אֶל־הַגּוֹיִם֙ אֲשֶׁר־בָּ֣אוּ שָׁ֔ם וַֽיְחַלְּל֖וּ אֶת־שֵׁ֣ם קָדְשִׁ֑י בֶּֽאֱמֹ֚ר לָהֶם֙ עַם־יְהֹוָ֣ה אֵ֔לֶּה וּמֵֽאַרְצ֖וֹ יָצָֽאוּ:
And they entered. [Heb. וַיָבוֹא, lit. and he entered.] Since he says, “the house of Israel” at the beginning of the segment, He refers to them in the singular throughout the segment. According to Midrash Aggadah: the Holy One, blessed be He, came with them in exile and bent His ear [to hear] what the captors were saying. “Behold these are God’s people, and He had no power to save them.” In Midrash Lamentations Rabbah (Proem 15).		ויבוא. לפי שאמר בית ישראל בראש הפרשה קרא כל הפרשה בלשון יחיד ומדרש אגדה הקב"ה בא עמהם בגולה והטה אוזן מה היו אומרים השבאין הרי אלו עם ה' ולא היה לו יכולת להצילן במדרש איכה רבתי:
and they profaned My Holy Name. They lowered My honor. And what is the profanation? In that their enemies said of them, “These are the people of the Lord, and they have come out of His land, and He had no power to save His people and His land.”		ויחללו את שם קדשי. השפילו את כבודי ומהו החילול באמור אויביהם עליהם עם ה' אלה ומארצו יצאו ולא היה יכולת בידו להציל את עמו ואת ארצו:
21But I had pity on My Holy Name, which the house of Israel had profaned among the nations to which they had come.		כאוָֽאֶחְמֹ֖ל עַל־שֵׁ֣ם קָדְשִׁ֑י אֲשֶׁ֚ר חִלְּל֙וּהוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אוּ שָֽׁמָּה:
22Therefore, say to the house of Israel; So says the Lord God: Not for your sake do I do this, O house of Israel, but for My Holy Name, which you have profaned among the nations to which they have come.		כבלָכֵ֞ן אֱמֹ֣ר לְבֵֽית־יִשְׂרָאֵ֗ל כֹּ֚ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה לֹ֧א לְמַֽעַנְכֶ֛ם אֲנִ֥י עֹשֶׂ֖ה בֵּ֣ית יִשְׂרָאֵ֑ל כִּ֚י אִם־לְשֵֽׁם־קָדְשִׁי֙ אֲשֶׁ֣ר חִלַּלְתֶּ֔ם בַּגּוֹיִ֖ם אֲשֶׁר־בָּ֥אתֶם שָֽׁם:
Not for your sake, etc.. is the salvation that I shall save you [by].		לא למענכם אני עושה. התשועה שאושיעכם:
23And I will sanctify My great Name, which was profaned among the nations, which you have profaned in their midst; and the nations shall know that I am the Lord-is the declaration of the Lord God-when I will be sanctified through you before their eyes.		כגוְקִדַּשְׁתִּ֞י אֶת־שְׁמִ֣י הַגָּד֗וֹל הַֽמְחֻלָּל֙ בַּגּוֹיִ֔ם אֲשֶׁ֥ר חִלַּלְתֶּ֖ם בְּתוֹכָ֑ם וְיָֽדְע֨וּ הַגּוֹיִ֜ם כִּֽי־אֲנִ֣י יְהֹוָ֗ה נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה בְּהִקָּֽדְשִׁ֥י בָכֶ֖ם לְעֵֽינֵיהֶֽם:
And I will sanctify My… Name. Now what is the sanctification?“I will take you from among the nations.”		וקדשתי את שמי. ומה הוא הקידוש ולקחתי אתכם מן הגוים:
24For I will take you from among the nations and gather you from all the countries, and I will bring you to your land.		כדוְלָֽקַחְתִּ֚י אֶתְכֶם֙ מִן־הַגּוֹיִ֔ם וְקִבַּצְתִּ֥י אֶתְכֶ֖ם מִכָּל־הָֽאֲרָצ֑וֹת וְהֵֽבֵאתִ֥י אֶתְכֶ֖ם אֶל־אַדְמַתְכֶֽם:
25And I will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your abominations will I cleanse you.		כהוְזָֽרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאֽוֹתֵיכֶ֛ם וּמִכָּל־גִּלּֽוּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם:
clean water. I will grant you atonement and remove your uncleanliness by sprinkling purification water, which removes [even the highest degree of defilement,] the defilement caused by a corpse.		מים טהורים. אכפר עליכם ואעביר טומאותיכם בהזית מי חטאת המעבירין טומאת המת:
26And I will give you a new heart, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and I will give you a heart of flesh.		כווְנָתַתִּ֚י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַֽהֲסִ֨רֹתִ֜י אֶת־לֵ֚ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָֽתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר:
a new heart. An inclination that has been renewed for the better.		לב חדש. יצר שנתחדש לטובה:
27And I will put My spirit within you and bring it about that you will walk in My statutes and you will keep My ordinances and do [them].		כזוְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֚ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַֽעֲשִׂיתֶֽם:
28Then will you dwell in the land that I gave your fathers, and you will be a people to Me, and I will be to you as a God.		כחוִֽישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַֽאֲבֹֽתֵיכֶ֑ם וִֽהְיִ֚יתֶם לִי֙ לְעָ֔ם וְאָ֣נֹכִ֔י אֶֽהְיֶ֥ה לָכֶ֖ם לֵֽאלֹהִֽים:
29And I will save you from all your uncleannesses, and I will call to the corn and will multiply it, and I will not decree famine again over you.		כטוְהֽוֹשַׁעְתִּ֣י אֶתְכֶ֔ם מִכֹּ֖ל טֻמְאֽוֹתֵיכֶ֑ם וְקָרָ֚אתִי אֶל־הַדָּגָן֙ וְהִרְבֵּיתִ֣י אֹת֔וֹ וְלֹֽא־אֶתֵּ֥ן עֲלֵיכֶ֖ם רָעָֽב:
30And I will multiply the fruit of the tree and the produce of the field, so that you shall no more have to accept the shame of famine among the nations.		לוְהִרְבֵּיתִי֙ אֶת־פְּרִ֣י הָעֵ֔ץ וּתְנוּבַ֖ת הַשָּׂדֶ֑ה לְמַ֗עַן אֲ֠שֶׁר לֹ֣א תִקְח֥וּ ע֛וֹד חֶרְפַּ֥ת רָעָ֖ב בַּגּוֹיִֽם:
31And you shall remember your evil ways and your deeds that were not good, and you will loathe yourselves in your own eyes on account of your sins and on account of your abominations.		לאוּזְכַרְתֶּם֙ אֶת־דַּרְכֵיכֶ֣ם הָֽרָעִ֔ים וּמַֽעַלְלֵיכֶ֖ם אֲשֶׁ֣ר לֹֽא־טוֹבִ֑ים וּנְקֹֽטֹתֶם֙ בִּפְנֵיכֶ֔ם עַל עֲו‍ֹנֹ֣תֵיכֶ֔ם וְעַ֖ל תּֽוֹעֲבֹֽתֵיכֶֽם:
and you will loathe yourselves in your own eyes. [Heb. וּנְקטֹתֶם,] demonir in Old French, to melt. You will melt in yourselves, from your shame over the evil recompense that you repaid Me whereas I recompense you with good.		ונקוטותם בפניכם. דמוניי"ר בלע"ז תמקו בעצמיכם בבשתכם על הגמול הרע אשר גמלתם לפני ואני גומל לכם טובה:
32Not for your sake do I do it, says the Lord God, may it be known to you; be ashamed and confounded for your ways, O house of Israel.		לבלֹ֧א לְמַֽעַנְכֶ֣ם אֲנִֽי־עֹשֶׂ֗ה נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה יִוָּדַ֖ע לָכֶ֑ם בּ֧וֹשׁוּ וְהִכָּֽלְמ֛וּ מִדַּרְכֵיכֶ֖ם בֵּ֥ית יִשְׂרָאֵֽל:
33So says the Lord God: On the day that I will have cleansed you from all your iniquities, and I will resettle the cities, and the ruins shall be built up.		לגכֹּ֚ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה בְּיוֹם֙ טַֽהֲרִ֣י אֶתְכֶ֔ם מִכֹּ֖ל עֲו‍ֹנֽוֹתֵיכֶ֑ם וְהֽוֹשַׁבְתִּי֙ אֶת־הֶ֣עָרִ֔ים וְנִבְנ֖וּ הֶֽחֳרָבֽוֹת:
34And the desolate land shall be worked, instead of its lying desolate in the sight of all that pass by.		לדוְהָאָ֥רֶץ הַֽנְשַׁמָּ֖ה תֵּֽעָבֵ֑ד תַּחַת אֲשֶׁ֣ר הָֽיְתָ֣ה שְׁמָמָ֔ה לְעֵינֵ֖י כָּל־עוֹבֵֽר:
And the desolate land. The land that was desolate until now will be tilled and sown.		והארץ הנשמה תעבד. הארץ אשר היתה שממה עד הנה תהיה נעבדת ונזרעת:
35And they shall say, 'This land that was desolate has become like the Garden of Eden, and the cities that were destroyed and desolate and pulled down have become settled as fortified [cities].'		להוְאָֽמְר֗וּ הָאָ֚רֶץ הַלֵּ֙זוּ֙ הַנְּשַׁמָּ֔ה הָֽיְתָ֖ה כְּגַן־עֵ֑דֶן וְהֶֽעָרִ֧ים הֶֽחֳרֵב֛וֹת וְהַֽנְשַׁמּ֥וֹת וְהַנֶּֽהֱרָס֖וֹת בְּצוּר֥וֹת יָשָֽׁבוּ:
has become like the Garden of Eden. [Heb. הָיְתָה,] has now been transformed into being like the Garden of Eden.		היתה כגן עדן. עכשיו נהפכה להיות כגן עדן:
and the cities that were destroyed. these many days, have now become settled as fortified cities.		והערים החרבות. זה ימים רבים עכשיו בצורות ישבו:
36And the nations that are left round about you shall know that I, the Lord, have built up the ruined places and have planted the desolate ones; I, the Lord, have spoken, and I will perform [it].		לווְיָֽדְע֣וּ הַגּוֹיִ֗ם אֲשֶׁ֣ר יִשָּֽׁאֲרוּ֘ סְבִיבֽוֹתֵיכֶם֒ כִּ֣י \| אֲנִ֣י יְהֹוָ֗ה בָּנִ֙יתִי֙ הַנֶּֽהֱרָס֔וֹת נָטַ֖עְתִּי הַֽנְשַׁמָּ֑ה אֲנִ֥י יְהֹוָ֖ה דִּבַּ֥רְתִּי וְעָשִֽׂיתִי:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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