1 Rashi bases this on 1. This refers back to 34, 29 {Hebrew Ref} ---"And when Moshe came down from
Mount Sinai," then {Hebrew Ref} ---"Moshe
assembled." (M.), 2. Since he assembled them to collect the gold
for the mishkon, the gold being an atonement for the sin of the
Golden Calf, he most likely did this immediately after they were
forgiven, viz., the day after Yom Kippur. (G.A.)
2 The {Hebrew Ref} would have been {Hebrew Ref} and it would mean he
assembled directly, with his own hands. (S.H.)
3 Not as some
have it: {Hebrew Ref} which means: he [literally] assembled
[with his hands]. (N.Y.)
4 If the purpose of assembling was to
collect the mishkon contributions, why the interruption of
Shabbos here?
5 Mechilta.
6 Kindling a fire is only one
of the 39 major labors of Shabbos. Why is it singled out to be
mentioned?!
7 I.e., it is not a melachah---"labor" like the
others whereby it would be subject to the death penalty, or kares
or a korbon chatos---a "sin-offering," but, rather,
just a {Hebrew Ref} which carries the punishment of malkos
---"lashes."
8 I.e., if one out of ignorance, does
the various major labors on Shabbos, they are considered separate and
unrelated transgressions and he must bring a separate {Hebrew Ref}
---"sin offering," for each and every melacha. This is in
contrast to where one does the same melacha several times,
whereby he brings only one {Hebrew Ref} for as many times as he
did the melacha. (Shabbos 70a).
9 The word {Hebrew Ref} appears twice in the verse. Rashi shows the distinction
between the two---the first means "as follows" whereas the
second means "to tell you." (L.S.R.) There are numerous other
explanations of this Rashi. See M., G.A.
10 Is not the mishkon all-inclusive?! Then how is it
followed by {Hebrew Ref} ?!
11 See above,
26, 1.
12 See ibid. 7.
13 Ibid. 14.
14 The {Hebrew Ref} here is not the curtain that was at the entrance of the {Hebrew Ref} (above, 26, 37) or the one at the entrance to the
courtyard of the mishkon (above, 27, 16).
15 That
separated the holy from the holy of holies. (above, 26, 31)
16 Iyov
1, 10.
17 With thorns (Hoshea 2, 8) which is a vertical shield.
(S.H.)
18 Above, 25, 29.
19 See Rashi ibid.
20 86a.
21 See Rashi above, 27, 20.
22 See Rashi above, 26, 36.
23 I.e., {Hebrew Ref} ---lit. his beams;
{Hebrew Ref} ---lit. her sockets.
24 See
Rashi Bereishis 32, 9.
25 Above, 27, 14.
26 See Rashi
above, 27, 19 {Hebrew Ref} .
27 See Rashi above, 31,
10.
28 They were in close proximity to satisfy the law that is not
permitted to accept a contribution from a woman without the consent of
her husband. The husband, too, may not contribute of her jewelry
without her consent. (N.Y., B.M.C.)
29 Bamidbar 31, 50.
30
Shabbos 64a.
31 The verse enumerates a list of items. Should
these not get a plural verb {Hebrew Ref} rather than {Hebrew Ref} ?
32 I.e., even if one had only one of the items he brought it.
Hence the singular verb. (B.Y.)
33 Shabbos 74b.
34 The
{Hebrew Ref} contribution is now mentioned after everyone
else's! See also S.C.
35 As soon as the mishkon was
erected (Bamidbar 7, 1-2) they immediately contributed the first
korbonos to be sacrificed on the altar.
36 Above, 36, 7.
37 Bam. Rab. 12, 16.
38 See
Rashi above, 24, 14.
39 Sotah 11b.
40 Iyov 34, 19.
41 Tanchuma 13.
42 The {Hebrew Ref} prefix of {Hebrew Ref}
has the meaning "more than."
43 What is the distinction between " {Hebrew Ref} "
and " {Hebrew Ref} "?
44 I.e., " {Hebrew Ref} " refers to the contributions; {Hebrew Ref} refers
to the work of putting up the mishkon.
45 {Hebrew Ref} should be translated in the infinitive, i.e., "to leave
over," though in that case, it would usually have a {Hebrew Ref} ,
viz. {Hebrew Ref} .
46 Here, too, the infinitive is
lacking the {Hebrew Ref} , i.e., {Hebrew Ref} .
47
Above, 8, 11.
48 . . . instead of {Hebrew Ref} .
49 II Melachim 3, 24.
50 1. But Betzalel had help as it states: {Hebrew Ref} "Betzalel and Oholiov---and every
51 And
this fact is brought out regarding the ark, it being the holiest of all
the works of the mishkon. (S.C.)
52 Tanchuma 10.
53 Yirmiyahu 52, 21.
54 I.e., {Hebrew Ref} does not mean "hollow tablets;" but, rather, "a
hollow created by tablets." (B.Y.)
55 {Hebrew Ref} were
so-called because they brought about the {Hebrew Ref} ---
the multitudes. (S.C.)
56 Shir Hashirim 8, 5.
57 See note 3.
58 I.e.,
he warned his wife not to be alone with a particular man.
59 She
would then drink of those waters to prove her innocence. See Bamidbar
5, 17.
60 I.e., that the wash-basin was made from these copper
mirrors that were donated by the daughters of Israel, and not from the
general copper-supply donated by all the B'nei Yisrael.
61 ".
. . the sockets, the copper altar, all the vessels of the
altar, etc." (Below, vv. 29-30)
62 Tanchuma Pikkudei 9;
Bam. Rab. 9, 14.
63 3, 23.
64 {Hebrew Ref} , which usually means "opposite,"
here means "like the measurement."
Chapter 35 - Text Notes
Chapter 36 - Text Notes
Chapter 37 - Text Notes
Chapter 38 - Text Notes
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