| 60On the ninth day, the prince who brought his offering was of the tribe of Benjamin: Avidan son of Gid’oni. |
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סבַּיּוֹם֙ הַתְּשִׁיעִ֔י נָשִׂ֖יא לִבְנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי: |
| 61His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering, |
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סאקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 62one gold spoon weighing 10 shekels filled with incense, |
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סבכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 63one young bull, one ram, one lamb in its first year as an ascent-offering, |
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סגפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 64one young he-goat as a sin-offering, |
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סדשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 65and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Avidan son of Gid’oni. |
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סהוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי: |
| 66On the tenth day, the prince who brought his offering was of the tribe of Dan: Achi’ezer son of Amishadai. |
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סובַּיּוֹם֙ הָֽעֲשִׂירִ֔י נָשִׂ֖יא לִבְנֵ֣י דָ֑ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי: |
| 67His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering, |
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סזקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 68one gold spoon weighing 10 shekels filled with incense, |
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סחכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 69one young bull, one ram, one lamb in its first year as an ascent-offering, |
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סטפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 70one young he-goat as a sin-offering, |
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עשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 71and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Achi’ezer son of Amishadai. |
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עאוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי: |
| 72On the 11th day, the prince who brought his offering was of the tribe of Asher: Pag’i’el son of Ochran. |
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עבבְּיוֹם֙ עַשְׁתֵּ֣י עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן: |
| 73His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering, |
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עגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 74one gold spoon weighing 10 shekels filled with incense, |
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עדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 75one young bull, one ram, one lamb in its first year as an ascent-offering, |
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עהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 76one young he-goat as a sin-offering, |
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עושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 77and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Pagi’el son of Ochran. |
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עזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן: |
| 78On the 12th day, the prince who brought his offering was of the tribe of Naphtali: Achira son of Einan. |
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עחבְּיוֹם֙ שְׁנֵ֣ים עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן: |
| 79His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering, |
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עטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 80one gold spoon weighing 10 shekels filled with incense, |
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פכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 81one young bull, one ram, one lamb in its first year as an ascent-offering, |
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פאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 82one young he-goat as a sin-offering, |
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פבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 83and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Achira son of Einan. |
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פגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִירַ֖ע בֶּן־עֵינָֽן: |
| 84This was the dedication-offering of the Altar presented by the princes of Israel on the day the Altar was anointed: 12 silver bowls, 12 silver basins, and 12 gold spoons. |
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פדזֹ֣את | חֲנֻכַּ֣ת הַמִּזְבֵּ֗חַ בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ מֵאֵ֖ת נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל קַֽעֲרֹ֨ת כֶּ֜סֶף שְׁתֵּ֣ים עֶשְׂרֵ֗ה מִזְרְקֵי־כֶ֨סֶף֙ שְׁנֵ֣ים עָשָׂ֔ר כַּפּ֥וֹת זָהָ֖ב שְׁתֵּ֥ים עֶשְׂרֵֽה: |
| בְּיוֹם הִמָּשַׁח אֹתוֹ - On the day it was anointed - i.e., on the same day that it was anointed Nachshon brought his offering. How, then, do I fulfill that which it says in the later verse: אַחֲרֵי הִמָּשַׁח “after it was anointed”? By saying that it was anointed first, and then he brought his offering. Or perhaps “after it was anointed” means the offering took place some time later, and בְּיוֹם הִמָּשַׁח merely comes to teach that it was anointed by day – i.e., it means “on a day it was anointed”? This cannot be, since it says: בְּיוֹם מָשְׁחוֹ אֹתָם “on the day He anointed them,” from there we already derive the fact that it was anointed by day. Why, then, does Scripture state: “on the day it was anointed”? To teach us that on the day it was anointed, the offering was brought. |
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בְּיוֹם הִמָּשַׁח אֹתוֹ.
בּוֹ בַיּוֹם שֶׁנִּמְשַׁח הִקְרִיב, וּמָה אֲנִי מְקַיֵּם "אַחֲרֵי הִמָּשַׁח" (פסוק פ"ח)? שֶׁנִּמְשַׁח תְּחִלָּה וְאֲחַר כַּךְ הִקְרִיב, אוֹ אַחֲרֵי הִמָּשַׁח — לְאַחַר זְמַן וְלֹא בָא לְלַמֵּד בְּיוֹם הִמָּשַׁח אֶלָּא לוֹמַר שֶׁנִּמְשַׁח בַּיּוֹם? כְּשֶׁהוּא אוֹמֵר (ויקרא ז') "בְּיוֹם מָשְׁחוֹ אֹתָם", לָמַדְנוּ שֶׁנִּמְשַׁח בַּיּוֹם, וּמַה תַּלְמוּד לוֹמָר "בְּיוֹם הִמָּשַׁח אֹתוֹ" ? בַּיּוֹם שֶׁנִּמְשַׁח הִקְרִיב (ספרי):
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| קַֽעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה - 12 silver bowls. These are the very same items that were contributed each day, and nothing happened to disqualify them from then until now. |
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קַֽעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה.
הֵם הֵם שֶׁהִתְנַדְּבוּ, וְלֹא אֵרַע בָּהֶם פְּסוּל (שם):
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| 85The weight of each silver bowl was 130 shekels, and that of each basin was 70 shekels; all the silver of the vessels weighed in total exactly 2,400 shekels according to the value of the sacred shekel. |
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פהשְׁלשִׁ֣ים וּמֵאָ֗ה הַקְּעָרָ֤ה הָֽאַחַת֙ כֶּ֔סֶף וְשִׁבְעִ֖ים הַמִּזְרָ֣ק הָֽאֶחָ֑ד כֹּ֚ל כֶּ֣סֶף הַכֵּלִ֔ים אַלְפַּ֥יִם וְאַרְבַּע־מֵא֖וֹת בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ: |
| שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת וגו' - The weight of each [silver] bowl was 130… Why does Scripture need to state this here? The answer is: Since it had previously only said: “weighing 130 shekels,” without specifying which type of shekel, when repeating the weight here it makes a general statement regarding all the vessels: “the silver of the vessels weighed in total…of the sacred shekel.” |
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שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת וגו'.
מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר "שְׁלֹשִׁים וּמֵאָה" וְלֹא פֵּרֵשׁ בְּאֵיזוֹ שֶׁקֶל, לְכָךְ חָזַר וּשְׁנָאָהּ כָּאן, וְכָלַל בְּכֻלָּן — כל כסף הכלים, בשקל הקדש:
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| כֹּל כֶּסֶף הַכֵּלִים וגו' - The silver of the vessels weighed in total… This teaches you that the utensils of the Holy Temple had a precise weight; whether they were weighed individually or they were weighed together, the weight was neither more nor less than it should have been. |
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כֹּל כֶּסֶף הַכֵּלִים וגו'.
לִמֶּדְךָ שֶׁהָיוּ כְלֵי הַמִּקְדָּשׁ מְכֻוָּנִים בְּמִשְׁקָלָן — שׁוֹקְלָן אֶחָד אֶחָד, וְשׁוֹקְלָן כֻּלָּן כְּאֶחָד — לֹא רִבָּה וְלֹא מִעֵט (שם):
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| 86The 12 gold spoons were filled with incense. Each spoon weighed 10 shekels according to the value of the sacred shekel; all the gold spoons thus totaled 120 shekels. |
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פוכַּפּ֨וֹת זָהָ֤ב שְׁתֵּֽים־עֶשְׂרֵה֙ מְלֵאֹ֣ת קְטֹ֔רֶת עֲשָׂרָ֧ה עֲשָׂרָ֛ה הַכַּ֖ף בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ כָּל־זְהַ֥ב הַכַּפּ֖וֹת עֶשְׂרִ֥ים וּמֵאָֽה: |
| כַּפּוֹת זָהָב שְׁתֵּֽים־עֶשְׂרֵה - 12 gold spoons. Why is this said again? The answer is: Since it stated regarding the individual offerings: כַּף אַחַת עֲשָׂרָה זָהָב (lit., “one spoon of 10 gold”), does this mean: the spoon was made of gold and weighed 10 silver shekels, or that the spoon was of silver and weighed 10 gold shekels – for gold shekels do not have the same weight as those of silver? In order to answer this question, Scripture states: כַּפּוֹת זָהָב “gold spoons” – they were made of gold. |
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כַּפּוֹת זָהָב שְׁתֵּֽים־עֶשְׂרֵה.
לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר כַּף אַחַת עֲשָׂרָה זָהָב, הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ עֲשָׂרָה שְׁקָלִים שֶׁל כֶּסֶף, אוֹ אֵינוֹ אֶלָּא כַּף אַחַת שֶׁל כֶּסֶף וּמִשְׁקָלָהּ עֲשָׂרָה שִׁקְלֵי זָהָב — וְשִׁקְלֵי זָהָב אֵין מִשְׁקָלָם שָׁוֶה לְשֶׁל כֶּסֶף — תַּלְמוּד לוֹמָר "כַּפּוֹת זָהָב" — שֶׁל זָהָב הָיוּ (שם):
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| 87The total of the cattle for the ascent-offerings was 12 bulls, 12 rams, and 12 lambs in their first year with their grain-offerings. There were 12 young he-goats for sin-offerings. |
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פזכָּל־הַבָּקָ֨ר לָֽעֹלָ֜ה שְׁנֵ֧ים עָשָׂ֣ר פָּרִ֗ים אֵילִ֤ם שְׁנֵֽים־עָשָׂר֙ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנֵ֥ים עָשָׂ֖ר וּמִנְחָתָ֑ם וּשְׂעִירֵ֥י עִזִּ֛ים שְׁנֵ֥ים עָשָׂ֖ר לְחַטָּֽאת: |
| 88The total of cattle for the peace-promoting feast-offerings was 24 bulls, 60 rams, 60 he-goats, and 60 lambs in their first year. This was the dedication-offering for the Altar, which was offered up after the Altar was anointed. |
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פחוְכֹ֞ל בְּקַ֣ר | זֶ֣בַח הַשְּׁלָמִ֗ים עֶשְׂרִ֣ים וְאַרְבָּעָה֘ פָּרִים֒ אֵילִ֤ם שִׁשִּׁים֙ עַתֻּדִ֣ים שִׁשִּׁ֔ים כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה שִׁשִּׁ֑ים זֹ֚את חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ אַֽחֲרֵ֖י הִמָּשַׁ֥ח אֹתֽוֹ: |
| 89When Moses would come into the Tent of Meeting so God could speak with him, he would hear the voice speaking to itself, issuing from between the two cherubim above the covering that was over the Ark of the Testimony, and He would speak to him. |
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פטוּבְבֹ֨א משֶׁ֜ה אֶל־אֹ֣הֶל מוֹעֵד֘ לְדַבֵּ֣ר אִתּוֹ֒ וַיִּשְׁמַ֨ע אֶת־הַקּ֜וֹל מִדַּבֵּ֣ר אֵלָ֗יו מֵעַ֤ל הַכַּפֹּ֨רֶת֙ אֲשֶׁר֙ עַל־אֲרֹ֣ן הָֽעֵדֻ֔ת מִבֵּ֖ין שְׁנֵ֣י הַכְּרֻבִ֑ים וַיְדַבֵּ֖ר אֵלָֽיו: |
| וּבְבֹא משֶׁה - When Moses would come. Here is an illustration of the principle: When two verses seem to contradict each other, a third one can come and reconcile them. One verse says: “God spoke to Moses from the Tent of Meeting,” 50 i.e., outside the Curtain. Another verse says: “I will speak to you from above the Cover,” 51 i.e. in the Holy of Holies. This verse comes and reconciles them: Moses would enter the Tent of Meeting and there he heard the voice coming from above the Cover. |
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וּבְבֹא משֶׁה.
שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, שְׁלִישִׁי בָא וְהִכְרִיעַ בֵּינֵיהֶם, כָּתוּב אֶחָד אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א') — וְהוּא חוּץ לַפָּרֹכֶת — וְכָתוּב אֶחָד אוֹמֵר "וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת" (שמות כ"ה), בָּא זֶה וְהִכְרִיעַ בֵּינֵיהֶם: מֹשֶׁה בָא אֶל אֹהֶל מוֹעֵד, וְשָׁם שׁוֹמֵעַ אֶת הַקּוֹל הַבָּא מֵעַל הַכַּפֹּרֶת — :
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| מִבֵּין שְׁנֵי הַכְּרוּבִים - between the two cherubim. i.e., the voice emanates from heaven to the area between the two cherubim and from there emanates to the Tent of Meeting. |
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מִבֵּין שְׁנֵי הַכְּרוּבִים.
הַקּוֹל יוֹצֵא מִן הַשָּׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים, וּמִשָּׁם יָצָא לְאֹהֶל מוֹעֵד (ספרי):
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| מִדַּבֵּר - is equivalent to מִתְדַּבֵּר “speaking with itself.” It is respectful to the One Above to speak in this manner, implying that He would speak with Himself and Moses seemed to be merely overhearing and was not addressed directly. |
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מִדַּבֵּר.
כְּמוֹ מִתְדַּבֵּר, כְּבוֹדוֹ שֶׁל מַעְלָה לוֹמַר כֵּן, מְדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וּמֹשֶׁה שׁוֹמֵעַ מֵאֵלָיו:
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| וַיְדַבֵּר אֵלָיו - And He would speak to him. this extra phrase implies: to Moses specifically, and is added to exclude Aaron from those communications where Scripture might be understood as implying otherwise. |
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וַיְדַבֵּר אֵלָיו.
לְמַעֵט אֶת אַהֲרֹן מִן הַדִּבְּרוֹת (עי' ספרי):
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| וַיִּשְׁמַע אֶת־הַקּוֹל - He would hear the voice. Perhaps only Moses heard the voice because it was low? This cannot be, for Scripture states: אֶת הַקּוֹל “the voice” – the same voice that spoke with him at Sinai and was heard by the entire nation. But it was still necessary for Moses to enter the Tent of Meeting to hear it, as once it reached the entrance, it stopped and did not go outside the Tent. |
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וַיִּשְׁמַע אֶת־הַקּוֹל.
יָכוֹל קוֹל נָמוּךְ, תַּלְמוּד לוֹמָר "אֶת הַקּוֹל", הוּא הַקּוֹל שֶׁנִּדְבַּר עִמּוֹ בְּסִינַי, וּכְשֶׁמַּגִּיעַ לַפֶּתַח הָיָה נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל:
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| 1God spoke to Moses, saying: |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2“Speak to Aaron and say to him: ‘When you kindle the lamps, place the wicks so the seven lamps shine toward the central shaft of the Candelabrum.’” |
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בדַּבֵּר֙ אֶל־אַֽהֲרֹ֔ן וְאָֽמַרְתָּ֖ אֵלָ֑יו בְּהַֽעֲלֹֽתְךָ֙ אֶת־הַנֵּרֹ֔ת אֶל־מוּל֙ פְּנֵ֣י הַמְּנוֹרָ֔ה יָאִ֖ירוּ שִׁבְעַ֥ת הַנֵּרֽוֹת: |
| בְּהַֽעֲלֹֽתְךָ - When you kindle. Why is the passage regarding the Candelabrum juxtaposed to the passage regarding the princes’ offerings? Because when Aaron saw the dedication offerings of the princes, he felt disappointed that he was not among them in bringing the dedication offerings, neither he nor his tribe. So the Holy One, blessed be He, said to him: “By your life, your part is greater than theirs, for you light and clean out the lamps.” |
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בְּהַֽעֲלֹֽתְךָ.
לָמָּה נִסְמְכָה פָרָשַׁת הַמְּנוֹרָה לְפָרָשַׁת הַנְּשִׂיאִים? לְפִי שֶׁכְּשָׁרָאָה אַהֲרֹן חֲנֻכַּת הַנְּשִׂיאִים חָלְשָׁה אָז דַּעְתּוֹ, שֶׁלֹּא הָיָה עִמָּהֶם בַּחֲנֻכָּה לֹא הוּא וְלֹא שִׁבְטוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁלְּךָ גְדוֹלָה מִשֶּׁלָּהֶם, שֶׁאַתָּה מַדְלִיק וּמֵטִיב אֶת הַנֵּרוֹת (עי' תנחומא):
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| בְּהַֽעֲלֹֽתְךָ - When you (lit.) cause to ascend. Because the flame rises upward, the term “ascent” is written regarding kindling the lamps, indicating that one must kindle them until the flame rises steadily on its own. Our rabbis further derived from here that there was a step in front of the Candelabrum on which the priest stood in order to clean out the lamps. |
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בְּהַֽעֲלֹֽתְךָ.
עַל שֵׁם שֶׁהַלַּהַב עוֹלֶה, כָּתוּב בְּהַדְלָקָתָן לְשׁוֹן עֲלִיָּה, שֶׁצָּרִיךְ לְהַדְלִיק עַד שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ (שבת כ"א), וְעוֹד דָּרְשׁוּ רַבּוֹתֵינוּ מִכָּאן שֶׁמַּעֲלָה הָיְתָה לִפְנֵי הַמְּנוֹרָה, שֶׁעָלֶיהָ הַכֹּהֵן עוֹמֵד וּמֵטִיב (ספרי):
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| אֶל־מוּל פְּנֵי הַמְּנוֹרָה - Toward (lit.) the face of the Candelabrum - means towards the middle lamp, which is not on the branches but on the main stem of the Candelabrum. |
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אֶל־מוּל פְּנֵי הַמְּנוֹרָה.
אֶל מוּל נֵר הָאֶמְצָעִי, שֶׁאֵינוֹ בַקָּנִים אֶלָּא בְּגוּף שֶׁל מְנוֹרָה (עי' מנחות צ"ח):
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| יָאִירוּ שִׁבְעַת הַנֵּרֽוֹת - So the seven lamps shine. Of the six lamps on the six branches, the wicks of the three eastern ones must be placed facing the middle one, and similarly the three western ones must have the ends of their wicks facing the middle one. And why was this? So that people not say: “He has need for its light.” |
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יָאִירוּ שִׁבְעַת הַנֵּרֽוֹת.
שִׁשָּׁה שֶׁעַל שֵׁשֶׁת הַקָּנִים, שְׁלֹשָׁה הַמִּזְרָחִיִּים פּוֹנִים לְמוּל הָאֶמְצָעִי — הַפְּתִילוֹת שֶׁבָּהֶן — וְכֵן שְׁלֹשָׁה הַמַּעֲרָבִיִּים רָאשֵׁי הַפְּתִילוֹת לְמוּל הָאֶמְצָעִי, וְלָמָּה? כְּדֵי שֶׁלֹּא יֹאמְרוּ, לְאוֹרָהּ הוּא צָרִיךְ (עי' תנחומא):
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| 3Aaron did so; he kindled the lamps such that their wicks faced toward the central shaft of the Candelabrum, as God had commanded Moses. |
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גוַיַּ֤עַשׂ כֵּן֙ אַֽהֲרֹ֔ן אֶל־מוּל֙ פְּנֵ֣י הַמְּנוֹרָ֔ה הֶֽעֱלָ֖ה נֵֽרֹתֶ֑יהָ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה: |
| וַיַּעַשׂ כֵּן אַֽהֲרֹן - Aaron did so. This is written to tell us Aaron’s praise, that he did not change anything. |
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וַיַּעַשׂ כֵּן אַֽהֲרֹן.
לְהַגִּיד שִׁבְחוֹ שֶׁל אַהֲרֹן שֶׁלֹּא שִׁנָּה (ספרי):
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| 4This was how the Candelabrum was made: it was a hammered work of gold; it was hammered from its base to its flower. He made the Candelabrum exactly according to the form that God had shown Moses. |
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דוְזֶ֨ה מַֽעֲשֵׂ֤ה הַמְּנֹרָה֙ מִקְשָׁ֣ה זָהָ֔ב עַד־יְרֵכָ֥הּ עַד־פִּרְחָ֖הּ מִקְשָׁ֣ה הִ֑וא כַּמַּרְאֶ֗ה אֲשֶׁ֨ר הֶרְאָ֤ה יְהֹוָה֙ אֶת־משֶׁ֔ה כֵּ֥ן עָשָׂ֖ה אֶת־הַמְּנֹרָֽה: |
| וְזֶה מַֽעֲשֵׂה הַמְּנֹרָה - This is how the Candelabrum was made. The Holy One, blessed be He, showed him a visual representation of it with His finger, because he found its construction difficult to understand. It therefore says: וְזֶה “and this.” |
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וְזֶה מַֽעֲשֵׂה הַמְּנֹרָה.
שֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶצְבַּע, לְפִי שֶׁנִּתְקַשָּׁה בָהּ, לְכָךְ נֶאֱמַר "וְזֶה":
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| מִקְשָׁה - means “batediz” in Old French (“beaten”), related to: “his knees were beating (נָקְשָׁן) against one another.” It was one block of gold, weighing a talent, which he beat with a hammer and cut with a chisel to shape its components correctly. It was not made by attaching individual limbs together. |
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מִקְשָׁה.
בטדי"ץ בְּלַעַז, לְשׁוֹן "דָּא לְדָא נָקְשָׁן" (דניאל ה'), עֶשֶׁת שֶׁל כִּכַּר זָהָב הָיְתָה, וּמַקִּישׁ בְּקֻרְנָס, וְחוֹתֵךְ בְּכַשִּׁיל, לְפַשֵּׁט אֵבָרֶיהָ כְּתִקְנָן, וְלֹא נַעֲשֵׂית אֵבָרִים אֵבָרִים עַל יְדֵי חִבּוּר (עי' ספרא):
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| עַד־יְרֵכָהּ - From its base to its flower. Its “base” is the structure resembling a box above its feet. It was hollow, like those of silver candelabra used in the presence of nobles. |
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עַד־יְרֵכָהּ.
יְרֵכָהּ הִיא הַשִּׁדָּה שֶׁעַל הָרַגְלַיִם, חָלוּל, כְּדֶרֶךְ מְנוֹרוֹת כֶּסֶף שֶׁלִּפְנֵי הַשָּׂרִים:
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| עַד־יְרֵכָהּ עַד־פִּרְחָהּ - (lit.) Until its base until its flower - i.e., the entire body of the Candelabrum and everything linked with it. |
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עַד־יְרֵכָהּ עַד־פִּרְחָהּ.
כְּלוֹמַר גּוּפָהּ שֶׁל מְנוֹרָה כֻּלָּהּ וְכָל הַתָּלוּי בָּהּ:
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| עַד־יְרֵכָהּ - from its base. which is the large part. |
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עַד־יְרֵכָהּ.
שֶׁהוּא אֵבָר גָּדוֹל:
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| עַד־פִּרְחָהּ - to its flower - which is its most delicate construction – everything was beaten out of one piece. It is usual for עַד to be used with this meaning, as in: מִגָּדִישׁ וְעַד קָמָה וְעַד כֶּרֶם זָיִת “he burned everything from the grain stacks to the standing grain to the olive groves.” |
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עַד־פִּרְחָהּ.
שֶׁהוּא מַעֲשֶׂה דַק שֶׁבָּהּ, הַכֹּל מִקְשָׁה; וְדֶרֶךְ "עַד" לְשַׁמֵּשׁ בְּלָשׁוֹן זֶה, כְּמוֹ "מִגָּדִישׁ וְעַד קָמָה וְעַד כֶּרֶם זָיִת" (שופטים ט"ו):
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| כַּמַּרְאֶה אֲשֶׁר הֶרְאָה וגו' - According to the form that [God] had shown… - i.e., according to the form that He had shown him on the mountain, as it says: “Observe their forms that you are being shown on the mountain, and make them in that manner.” |
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כַּמַּרְאֶה אֲשֶׁר הֶרְאָה וגו'.
כַּתַּבְנִית אֲשֶׁר הֶרְאָהוּ בָהָר, כְּמוֹ שֶׁנֶּאֱמַר (שמות כ"ה) — וּרְאֵה וַעֲשֵׂה בְתַבְנִיתָם וְגוֹ' (ספרי):
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| כֵּן עָשָׂה אֶת־הַמְּנֹרָה - (lit.) So he made the Candelabrum - i.e., the one who made it. And according to an aggadic explanation, it is not specified who made it because Moses threw the block of gold into the fire and it was made by itself, i.e., by the Holy One, blessed be He. |
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כֵּן עָשָׂה אֶת־הַמְּנֹרָה.
מִי שֶׁעֲשָׂאָהּ; וּמִדְרָשׁ אַגָּדָה, עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא נַעֲשֵׂית מֵאֵלֶיהָ (תנחומא):
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