| א. סגולת משה ותפקידו במשכן |
| A. The Singularity of Moses and his Role in the Tabernacle |
כי אחרי ראות משה את כל מעשה המשכן כי נורא הוא לעשות לו מקדש לשכון יה אלהים בתוכנו. ויצוה את עמו יקחו לו תרומה ואל בצלאל ואהליאב וכל איש חכם לב לעשות ארון מנורה ושולחן וכל כלי המשכן ואהלו ומכסהו. ואת אהרן ואת בניו לכהן לפניו ית' הלא יתחמץ לבבו לאמר. מה זאת עשה לי אלהים כי אין לי חלק בדבר הגדול הזה. ומה גם כי הוא הי' העתיד להיות כהן ואהרן לוי ונחלף הדבר בשליחות מצרים. ע"כ לדבר על לבו ולנחמו בא האלהים ואמר... ואתה משה אל תחוש כי חלקך גדול מכלם כי הלא שלמות כלם על ידך הוא כי ע"י מה שאתה תצוה את בני ישראל בכל מצות. וגם במה שויקחו אליך שמן כו'. יזכו שעי"כ יועיל להעלות נר תמיד כמו שיתבאר להאיר להם להע"ב אך בלעדיך לא היו זוכים לכך. זהו על כללות ישראל ומה שתקנא על אהרן ובניו שהם כהנים ולא אתה. גם שלמותם ממך הוא. כי ואתה הקרב אליך את אהרן כו'. וע"י הקרב אליך יזכו. וגם הבגדים אין בהם כח לקדשם לכהן אם לא על ידך כי ואתה תדבר אל כל חכמי לב ועשו כו' לקדשו ע"י מה שיהי' על ידך.
As once Moshe saw the making of the Tabernacle, 'that it was awesome, to make a sanctuary for Him, that the Lord God would dwell within it; and He commanded His people, that they should take gifts; and Bezalel and Oholiab and every wise-hearted man to do make the ark, the menorah, the table, all the vessels of the Tabernacle, its tent and its cover; and Aaron and his sons to be priests in front of him - would his heart not be soured to say, "'What is this that the Lord has done to me,' as I have no portion in this great thing!" Would it not be even more so, since he was supposed to be the priest in the future and Aaron was to be the Levite, but the matter was changed while [receiving] his mission to Egypt. Hence God came to speak to his heart and to comfort him. And He said, "Do not be concerned, 'since your portion is greater than' all of them. For does not the perfection of them all come through you? For it is through that which 'you command' the Children of Israel with all of the commandments! They also merit in that which 'They shall take the oil to you, etc.' As through this, they will be effective in lighting the permanent lamp - as will be explained - to bring them light for the world to come. However without you, they would not have merited this. That is concerning the aggregate of Israel. And that which you are jealous about Aaron and his sons - that they are the priests and not you - also their perfection is from you. And they do not even have the power to sanctify the garments for priesthood without you. But rather (Exodus 28:3), 'You shall speak to the wise-hearted... and they shall make, etc. to sanctify him.' Through that which it shall be though you!"
מהי הזרות הסגנונית בפרשתנו שעליה מבוססים דבריו?
What is unusual about the presentation in our parsha upon which his words are based?
| ב. בגדי הקודש, והמסומל בהם |
| B. The Priestly Garments and what they Symbolize |
"And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty."
"And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto Me in the priest’s office."
ד"ה ועשית בגדי קדש: הנה הבגדים שציוה לעשות היו כפי הגלוי בגדים חיצוניים, שיספר עניינם, איך עשו אותם האומנים במלאכה, אבל באמת היו מורים על בגדים פנימיים שיעשו כהני ה' להלביש בם את נפשותיהם בדעות ובמדות ובתכונות טובות שהם מלבושי הנפש, ומלבושים אלה לא עשו האומנים, וציוה ה' אל משה שהוא יעשה בגדי קדש אלה, היינו ללמדם תקון נפשותיהם ומדותיהם באופן שילבישו הוד והדר את נפשם הפנימית. ופירוש "ועשית בגדי קדש לכבוד" – כי התבאר אצלנו בכל מקום שנפש האדם נקראת בשם "כבוד" בכתבי הקדש (כמו שנאמר תהלים ל' י"ג "למען יזמרך כבוד") – תעשה בגדי קדש שבם יתלבש הכבוד - שהיא הנפש.
S.v. And you shall make sacred garments: Behold, the garments that He commanded to make were ostensibly outer garments, such that their makeup is discussed - how the craftsmen are to make them with their work. But they really indicate inner clothes that the priests of God should make - to clothe their souls with thoughts and traits and proper tendencies, which are the clothes of the soul; and the craftsmen did not make those garments. But God commanded Moses that he should make these sacred garments - meaning to teach them how to refine their souls and traits, in such a way they will wear majesty and splendor upon their internal souls. And the explanation of "And you shall make sacred garments for glory," is that it is understood by us that every place that the soul of a man is called glory (as in Psalms 30:13, "In order that my glory sings"), you shall make sacred garments for the glory - meaning the soul - to wear.
S.v. And you shall speak: However, the outer garments which hint to the inner garments - make this with craftsmen expert in their craft. Nevertheless, even these craftsmen must be wise-hearted. For I have already clarified in [my] commentary on Proverbs1 that wise-hearted is a very high level. As a wise one is one who acts according to the principles of wisdom; yet he still has an inner war with [his] impulse. But one who is wise-hearted is one whose wisdom is acquired by his soul and fills all the chambers of his soul. And about this it states, "that I have filled him with a spirit of wisdom': It is an explanation of "to the wise-hearted" - one who has a spirit of wisdom that fills all of his heart, and there is no place found in his heart that is empty for desire, [evil impulses] and thoughts that are counter to wisdom. And [it is] these wise-hearted ones that shall make Aaron's clothes to sanctify him; as they will understand to what these garments hint.
1. What is the difficulty in our verse (above) resolved by the words of Malbim?
2. Are you able to resolve this difficulty in a different way, by way of Genesis 39:22?
3. Where in the words of the prophets can we find a proof for that which Malbim says, that the "wearing of garments" is symbolic for the "soul wearing thoughts and traits?"
* חכם לב יקח מצות, החכם הוא מי שמתנהג כפי חקי החכמה כנ"ל, אולם כבר התבאר שטבע יצר הלב מתנגד אל החכמה, וכל אדם י"ל מלחמה תמידית עם יצר לבו ותאוותיו אשר יניעוהו אל הפך מדרך החכמה, והאיש שכבר הורגל בדרך החכמה עד ששב אצלו טבע שניה, והלב שהוא הכח הממשלה שבו לא יתעורר עוד אל הרע כלל, זה נקרא בשם חכם לב.
1) S.v. A wise-hearted one will take commandments: A wise one is one who acts according to the principles of wisdom, as mentioned above. However it is has already been elucidated that the impulse of the heart counters the wisdom. And [so] every man (including a wise one) has a constant war with the impulse of his heart and the desires that move him to the opposite of the way of wisdom. But a man who is already accustomed to the way of wisdom, to the point that it is second nature for him, and [his] heart - which is the controlling power within him - no longer arouses [him] to evil at all, is called wise-hearted.
| ג. בביאור הפסוק "ואתה תדבר" |
| C. About the Elucidation of the Verse, "And you shall speak" |
"And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments"
הכתוב "אתה תדבר" אינו ציווי אלא הגדת דברים ודבוק אל שלפניו בסמוך, "ועשית בגדי קדש לאהרן אחיך", בגדים אשר ישרתו בהם, לאהרן אחיך, אשר הונף ואשר הורם מאת שאר העם בחכמה ובמעלה ביום כהונתו לכבוד ולתפארת לשרת לפני המלך הקב"ה "לקדשו לכהנו לי", וחכמי לב הם יהיו העושים במלאכה – אין ספק שיהיו שלמים בתכלית היופי. על כן צריך אתה לדבר אל כל חכמי לב ולהזהירם, כי אני מלאתי אהרן רוח חכמה ומלאכתם תשרת איש חכם הרזים כמוהו והזהרת אתהם על כן, שיפשפשו במעשיהם ולא יצא מתחת ידם דבר שאינו מתוקן ומקובל, שבאזהרה זו ישתדלו ועשו את בגדי אהרן נאים ומהוגנים אל איש כערכו.
R. Moshe Chefetz, Melekhet Machshevet: The verse, "You shall speak," is not a command, but rather an explanation of things, and it is connected to that which is immediately before it, "And you shall make sacred garments for your brother, Aaron": These garments in which your brother Aaron will serve - which were donated and dedicated by the rest of the people with wisdom and virtue upon the day of his priesthood for glory and splendor, to serve in front of the King, the Holy One, blessed be He - are "to sanctify him to be a priest to Me." And [since] the wise-hearted ones will be doing the work, there is no doubt that [the garments] will be perfect with utter beauty. Hence, you need to speak to all of the wise-hearted ones. For I have filled Aaron with a wise spirit; so their work will serve 'a wise man of secrets' like him. And you should warn them about this, that they should examine their deeds, and that nothing that is not refined and acceptable come out from their hands. So with this warning, they will make efforts to make the garments of Aaron pleasant and appropriate for a man of his worth.
מדרש לקח טוב:
מנהגו של עולם כלי ריקם מחזיק, כלי מלא אינו מחזיק, אבל (אצל) מי שאמר והיה העולם כלי מלא מחזיק, שנאמר "ואתה תדבר אל כל חכמי לב אשר מלאתיו רוח חכמה" וכן הוא אומר (דניאל ב' כ"א) "יהב חכמתא לחכימין".
Midrash Lekach Tov:
It is customary in the world that an empty vessel holds [things, but] a full vessel does not hold [things]. Yet [with] the One who spoke and the world came into being - a full vessels holds, as it is stated, "And you shall speak to the wise-hearted ones that I have filled with a spirit of wisdom." Likewise, it states (Daniel 2:21), "He gives wisdom to the wise."
1. What is the difficulty, in our verse, resolved by the Midrash Lekach Tov; and what is the difficulty resolved by the author of Melekhet Machshevet?
2. Explain the idea expressed in the midrash!
3. In what way is the author of Melekhet Machshevet's understanding of our verse different than the explanation of the midrash (and the explanation of most our commentators)?
ד"ה ועשו: שיעשו.
4. Biur, s.v. that they make: that they shall make.
במה שונה בעל הבאור (הרמבמ"ן) בפירושו מפירוש בעל מלאכת מחשבת?
In what way is the explanation of the author of the Biur (R. Moses Mendelssohn) different that the explanation of the author of Melekehet Machshevet?
| ד. הדגשת הציווי "ואתה תדבר" |
| D. Emphasis of the Command, "And you shall speak" |
"And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments"
מקשה: "ואתה תדבר אל כל חכמי לב וגומר והם יקחו את הזהב וגו'" - כי מה צורך היה להקדים זה לצווי בגדי הכהנים. והנה לא זכר כזה בארון ובכרובים ולא בשולחן ובמנורה וידוע שהאומנים יעשו אותם ויקחו הדברים הצריכים לעשותם.
raises the difficulty about, "And you shall speak to all of the wise-hearted, etc. And they shall take the gold, etc." - what was the need to have this precede the command for the priestly garments? And note that it did not mention [something] like this with the ark and the cherubs or with the table and the menorah; and it is understood that the craftsmen would make them and take the necessary things to make them.
Try to answer his difficulty!
| ה. שאלות ודיוקים ברש"י |
| E. Questions and Inferences in Rashi |
A. What is his difficulty?
ב. איך מפרש רש"י את הסמיכות של "בגדי קדש" בפסוקנו? האם הוראת הסמיכות הזו כהוראת אחת הבאות: בראשית י"ט, ד: אנשי סדום
בראשית מ"ו ל"ב: אנשי מקנה
בראשית מ"ז, ו': אנשי חיל
B. How does Rashi understand the construct phrase, bigdei kodesh (usually translated as priestly garments), in our verse? Is the meaning of this construct the same as the meaning of one of the following:
Genesis 19:4 - men of Sodom;
Genesis 46:32 - men of herds;
Genesis 47:6 - men of valor?
C. It is the way of Rashi to explain a difficult word or word combination when it first appears. Why did Rashi not explain "bigdei kodesh" in verse 2?
שתי כתפת וגו׳ TWO SHOULDER-PIECES, etc. — The apron was below and the cheshev of the ephod was the belt, and this was joined to it on its top edge similar to the apron of ladies who ride on horseback. On the priest’s back there were joined to the belt...
From where is it known that a cheshev is a belt?
S.v. The cheshev of his ephodah: This signifies, and the girdle by means of which he bedecks it (the ephod) and puts it in order for the priest and adorns him (cf. Rashi on v. 4).
A. What is the difference between an ephod and an ephodah?
B. To whom is "his ephodah" referring?
אמר ר' יהודה: המקרע בגדי כהנים לוקה, שנאמר "לא יקרע". מתקיף ליה ר' אחא בר' יעקב: "ודילמא הכי קאמר רחמנא: נעביד ליה שפה כי היכי דלא ניקרע?!" מי כתיב "שלא יקרע"? ואמר ר' אלעזר המזיח חשן מעל האפוד והמסיר בדי ארון לוקה. מתקיף ליה ר' אחא בר' יעקב: ודילמא כי קאמר רחמנא חדקינהו ועבדינהו שפיר כדי שלא יזח, ולא יסורו?! מי כתיב "שלא יזח", "שלא יסורו"?
Rashi's source is in Yoma 72a: Rav Yehuda said: One who intentionally tears any of the priestly vestments transgresses a prohibition and is flogged, as it is stated concerning the robe: “It shall have a hem of woven work around the opening of it, like the opening of a coat of mail, and it shall not be torn” (Exodus 28:32). Just as it is prohibited to tear the opening of the robe, so too, it is prohibited to tear any of the priestly vestments. Rav Aḥa bar Ya’akov strongly objects to this: But perhaps this is what the Merciful One is saying in the Torah: An opening should be made in order that it not tear. In other words, the Torah was giving an explanation, not a prohibition. The Gemara rejects this: Is it written: In order that it not be torn? Clearly, the intention of the verse is to state a prohibition. Rabbi Elazar said: One who detaches the breastplate from upon the ephod or one who removes the staves of the Ark from their rings transgresses a Torah prohibition and is flogged, as it is stated: “And the breastplate shall not be detached from the ephod” (Exodus 28:28),and it is also stated: “The staves shall be in the rings of the Ark; they shall not be removed from it” (Exodus 25:15). Rav Aḥa bar Ya’akov strongly objects to this: But perhaps when the Merciful One said this in the Torah, the intention was to strengthen them and make them fast so that the breastplate not become detached from the ephod and the staves not be removed. He suggests that the Torah was giving an explanation, not a prohibition. The Gemara rejects this: Is it written: In order that it not become detached, and: In order that they not be removed? Clearly, the intention of the verse is to state a prohibition.
A. Why does Rashi not explain like here, "so that it not," also in Exodus 25:15 and in Exodus 28:28?
B. The author of Nachalat Yaakov raises this difficulty with Rashi: How did the teacher explain two things in one - that the explanation of the Scripture is, that it not tear; and that it is also from the negative commandments? Whereas there (in the Talmud), it is implied that if its explanation is, so that they not tear it, then it is not from the negative commandments. Resolve his difficulty!