ועשית. מה שאמרו רז"ל ידוע הוא. AND THOU SHALT MAKE. What the rabbis said is known.221The rabbis (Menachot 97a) said that “ke’arotav (its dishes) are the molds; kapotav (its pans) are dishes (of frankincense); kesotav (its jars) the props; menakki’otav (its bowls) the rods; asher yussakh ba-hen (wherewith to pour) wherewith the bread was covered.” Also see Rashi. Contra to what Krinsky, Meijler, and others write, it appears that I.E. does not accept the Rabbinic interpretation. In fact, in the short commentary he renders kesotav as cups (kosot).
ומלת אשר יוסך בהן. שבה אל וקשותיו לא אל הקרובה אליה שהיא ומנקיותיו וכמוהו משה ואהרן בכהניו ושמואל בקוראי שמו. וכתוב בעמוד ענן ידבר אליהם שהם משה ואהרן לא שמואל. והעד כי במעשה הזכיר הקשוות אשר יוסך בהם ועוד ואת קשות הנסך. ומלת נסך לטעמים רבים. לא יסכו לה' נסך. הפסל נסך חרש. ואני נסכתי מלכי. אמר רב נתן שהוא בעל הערוך כי הקשוות דמות קנים כי כן יקראו בלשון ישמעאל. והמגיד לו לא ידע לשון ערבי כי נלעג היה כי הקנים יקראו קצ"ב בצד"י. גם בבי"ת. ויש שבוש בדברי הימים שהזכיר תחת הקערות מזרקים ותחת הכפות כפורים והזכיר הקשות כאשר הם ותחת המנקיות אמר מזלגות. והכל זהב לצורך השולחן. אולי כלים אחרים צוה דוד לשומם בשלחנות שיעשה שלמה. ואין ככה שלחן אהל מועד: [WHEREWITH TO POUR OUT.] The phrase wherewith to pour out refers to the jars thereof (kesotav).222According to I.E., kesavot are jars used in pouring. It does not relate to and the bowls thereof, which immediately precedes it.223For they were not used for pouring. The following is similar: Moses and Aaron among His priests, And Samuel among them (Ps. 99:6). Scripture then goes on to say, He spoke unto them in the pillar of cloud (Ps. 99:7). The latter refers to Moses and Aaron, not to Samuel.224For God did not speak to Samuel in the pillar of cloud. We thus see that a clause does not always refer to what immediately precedes it. The fact that Scripture says with regard to the making of the vessels, the jars thereof (ha-kesot) wherewith to pour out (Ex. 37:16) proves that wherewith to pour out225In our verse. refers to the jars thereof. So does and the jars (kesot) wherewith to pour out (Num. 4:7). The word nasakh (pour) has many meanings. We thus read, They shall not pour out wine-offerings (nesekh) to the Lord (Hos. 9:4);226The Hebrew text literally reads: They shall not pour out wine (yayyin) to the Lord. I.E. either paraphrased or quoted from memory and erred. The image perchance, which the craftsman hath melted (nasakh) (Is. 40:19); and Truly it is I that have established (nasakhti) My king (Ps. 2:6).227I.E. comments thus because of the word yussakh (pour out) in our verse. Yussakh is the pu’al form of nasakh. It is noteworthy that none of the meanings that I.E. quotes for this word fit in with the Rabbinic interpretation of yussakh. As it will be recalled, the rabbis interpreted yussakh to mean was covered. See note 221. Rabbi Nathan,228Rabbi Ben Yehiel of Rome (c. 1035-1106). This comment is not found in our editions of the Arukh. the author of the Arukh,229A dictionary of the Talmud and Midrashim. says that kesavot (jars) are rods,230See Rashi. According to Rashi the kesavot (jars) were “semitubular-shaped rods placed three in a row upon each of the twelve loaves of showbread, so as to separate one from the other and allow air to pass through them to save them from becoming moldy” (Cohen). as that is how they are referred to in Arabic.231Similarly Rashi: “In the Arabic language anything hollow is called kaso.” However, the one who told this to him did not know the Arabic language and spoke it laughably. Rods in Arabic are referred to as katzab, which is spelled with a tzadi and a bet.232Whereas kasvah, the singular of kesavot, is spelled kof, sin, vav, heh. There is an error233Many commentaries were bothered by the use of the term shibbush (error). Filwarg would like to emend to shinu (a difference). However, he has no manuscript evidence to back up his emendation. S.Y. Rapaport does not believe that I.E. would have uttered such a word. In keeping with his theory that the long commentary was composed by students of I.E. from notes taken at their master’s lectures, he claims that the students misunderstood what I.E. said (See Toledot Rabbenu Natan, S.Y. Rapaport, p. 30). Unlike Filwarg and Rapaport, Nahmanides had no doubts that I.E. uttered these words. He comments, “Rabbi Abraham ibn Ezra wrote: ‘There is an error in Chronicles…’ The error, however, is in Rabbi Abraham’s words (not in the Book of Chronicles)” (Chavel translation). Nahmanides goes on to say that I Chron 28:17 does not speak only of the utensils made for the table but also of other utensils made for the altar. It should be noted that I.E. goes on to reconcile I Chron. 28:17 and our verse. However, Nahmanides did not accept his interpretation. in the Book of Chronicles.234The list of utensils made for the table as recorded in I Chron. 28:17 does not match the list in our verse. Chronicles mentions basins in place of dishes, bowls in place of pans. It mentions jars as Scripture does here. In place of the bowls it mentions forks.235I Chron. 28:17 reads, “And the fleshhooks (forks), and the basins, and the jars of pure gold and…the golden bowls.” They were all made of gold for use at the table. It is possible that David commanded that other utensils be placed upon the tables which Solomon would make.236The Book of Chronicles tells us that Solomon made 10 tables (II Chron. 4:8). I.E. suggests that these tables had different utensils than the table made by Moses. However, the table placed in the tabernacle differed.237It had different utensils. It is also possible that I.E. was of the opinion that the construction of the table placed in the tabernacle differed from the ones made by Solomon. Hence, its utensils differed.