Primary References to Tachash in Hebrew Bible
(א) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי׃ (ג) וְזֹאת֙ הַתְּרוּמָ֔ה אֲשֶׁ֥ר תִּקְח֖וּ מֵאִתָּ֑ם זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃ (ד) וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים׃ (ה) וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃ (ו) שֶׁ֖מֶן לַמָּאֹ֑ר בְּשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים׃ (ז) אַבְנֵי־שֹׁ֕הַם וְאַבְנֵ֖י מִלֻּאִ֑ים לָאֵפֹ֖ד וְלַחֹֽשֶׁן׃
(1) The LORD spoke to Moses, saying: (2) Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. (3) And these are the gifts that you shall accept from them: gold, silver, and copper; (4) blue, purple, and crimson yarns, fine linen, goats’ hair; (5) tanned ram skins, dolphin skins, and acacia wood; (6) oil for lighting, spices for the anointing oil and for the aromatic incense; (7) lapis lazuli and other stones for setting, for the ephod and for the breastpiece.
(יד) וְעָשִׂ֤יתָ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה׃ (פ)
(14) And make for the tent a covering of tanned ram skins, and a covering of dolphin skins above.
(ה) קְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃ (ו) וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים׃ (ז) וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׂטִּֽים׃
(5) Take from among you gifts to the LORD; everyone whose heart so moves him shall bring them—gifts for the LORD: gold, silver, and copper; (6) blue, purple, and crimson yarns, fine linen, and goats’ hair; (7) tanned ram skins, dolphin skins, and acacia wood;
(כג) וְכָל־אִ֞ישׁ אֲשֶׁר־נִמְצָ֣א אִתּ֗וֹ תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ וְעִזִּ֑ים וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים הֵבִֽיאוּ׃
(23) And everyone who had in his possession blue, purple, and crimson yarns, fine linen, goats’ hair, tanned ram skins, and dolphin skins, brought them;
(יט) וַיַּ֤עַשׂ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵלִ֖ים מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה׃ (ס)
(19) And they made a covering of tanned ram skins for the tent, and a covering of dolphin skins above.
(ד) זֹ֛את עֲבֹדַ֥ת בְּנֵי־קְהָ֖ת בְּאֹ֣הֶל מוֹעֵ֑ד קֹ֖דֶשׁ הַקֳּדָשִֽׁים׃ (ה) וּבָ֨א אַהֲרֹ֤ן וּבָנָיו֙ בִּנְסֹ֣עַ הַֽמַּחֲנֶ֔ה וְהוֹרִ֕דוּ אֵ֖ת פָּרֹ֣כֶת הַמָּסָ֑ךְ וְכִ֨סּוּ־בָ֔הּ אֵ֖ת אֲרֹ֥ן הָעֵדֻֽת׃ (ו) וְנָתְנ֣וּ עָלָ֗יו כְּסוּי֙ ע֣וֹר תַּ֔חַשׁ וּפָרְשׂ֧וּ בֶֽגֶד־כְּלִ֛יל תְּכֵ֖לֶת מִלְמָ֑עְלָה וְשָׂמ֖וּ בַּדָּֽיו׃ (ז) וְעַ֣ל ׀ שֻׁלְחַ֣ן הַפָּנִ֗ים יִפְרְשׂוּ֮ בֶּ֣גֶד תְּכֵלֶת֒ וְנָתְנ֣וּ עָ֠לָיו אֶת־הַקְּעָרֹ֤ת וְאֶת־הַכַּפֹּת֙ וְאֶת־הַמְּנַקִּיֹּ֔ת וְאֵ֖ת קְשׂ֣וֹת הַנָּ֑סֶךְ וְלֶ֥חֶם הַתָּמִ֖יד עָלָ֥יו יִהְיֶֽה׃ (ח) וּפָרְשׂ֣וּ עֲלֵיהֶ֗ם בֶּ֚גֶד תּוֹלַ֣עַת שָׁנִ֔י וְכִסּ֣וּ אֹת֔וֹ בְּמִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְשָׂמ֖וּ אֶת־בַּדָּֽיו׃ (ט) וְלָקְח֣וּ ׀ בֶּ֣גֶד תְּכֵ֗לֶת וְכִסּ֞וּ אֶת־מְנֹרַ֤ת הַמָּאוֹר֙ וְאֶת־נֵ֣רֹתֶ֔יהָ וְאֶת־מַלְקָחֶ֖יהָ וְאֶת־מַחְתֹּתֶ֑יהָ וְאֵת֙ כָּל־כְּלֵ֣י שַׁמְנָ֔הּ אֲשֶׁ֥ר יְשָׁרְתוּ־לָ֖הּ בָּהֶֽם׃ (י) וְנָתְנ֤וּ אֹתָהּ֙ וְאֶת־כָּל־כֵּלֶ֔יהָ אֶל־מִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְנָתְנ֖וּ עַל־הַמּֽוֹט׃ (יא) וְעַ֣ל ׀ מִזְבַּ֣ח הַזָּהָ֗ב יִפְרְשׂוּ֙ בֶּ֣גֶד תְּכֵ֔לֶת וְכִסּ֣וּ אֹת֔וֹ בְּמִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְשָׂמ֖וּ אֶת־בַּדָּֽיו׃ (יב) וְלָקְחוּ֩ אֶת־כָּל־כְּלֵ֨י הַשָּׁרֵ֜ת אֲשֶׁ֧ר יְשָֽׁרְתוּ־בָ֣ם בַּקֹּ֗דֶשׁ וְנָֽתְנוּ֙ אֶל־בֶּ֣גֶד תְּכֵ֔לֶת וְכִסּ֣וּ אוֹתָ֔ם בְּמִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְנָתְנ֖וּ עַל־הַמּֽוֹט׃ (יג) וְדִשְּׁנ֖וּ אֶת־הַמִּזְבֵּ֑חַ וּפָרְשׂ֣וּ עָלָ֔יו בֶּ֖גֶד אַרְגָּמָֽן׃ (יד) וְנָתְנ֣וּ עָ֠לָיו אֶֽת־כָּל־כֵּלָ֞יו אֲשֶׁ֣ר יְֽשָׁרְת֧וּ עָלָ֣יו בָּהֶ֗ם אֶת־הַמַּחְתֹּ֤ת אֶת־הַמִּזְלָגֹת֙ וְאֶת־הַיָּעִ֣ים וְאֶת־הַמִּזְרָקֹ֔ת כֹּ֖ל כְּלֵ֣י הַמִּזְבֵּ֑חַ וּפָרְשׂ֣וּ עָלָ֗יו כְּס֛וּי ע֥וֹר תַּ֖חַשׁ וְשָׂמ֥וּ בַדָּֽיו׃
(4) This is the responsibility of the Kohathites in the Tent of Meeting: the most sacred objects. (5) At the breaking of camp, Aaron and his sons shall go in and take down the screening curtain and cover the Ark of the Pact with it. (6) They shall lay a covering of dolphin skin over it and spread a cloth of pure blue on top; and they shall put its poles in place. (7) Over the table of display they shall spread a blue cloth; they shall place upon it the bowls, the ladles, the jars, and the libation jugs; and the regular bread shall rest upon it. (8) They shall spread over these a crimson cloth which they shall cover with a covering of dolphin skin; and they shall put the poles in place. (9) Then they shall take a blue cloth and cover the lampstand for lighting, with its lamps, its tongs, and its fire pans, as well as all the oil vessels that are used in its service. (10) They shall put it and all its furnishings into a covering of dolphin skin, which they shall then place on a carrying frame. (11) Next they shall spread a blue cloth over the altar of gold and cover it with a covering of dolphin skin; and they shall put its poles in place. (12) They shall take all the service vessels with which the service in the sanctuary is performed, put them into a blue cloth and cover them with a covering of dolphin skin, which they shall then place on a carrying frame. (13) They shall remove the ashes from the [copper] altar and spread a purple cloth over it. (14) Upon it they shall place all the vessels that are used in its service: the fire pans, the flesh hooks, the scrapers, and the basins—all the vessels of the altar—and over it they shall spread a covering of dolphin skin; and they shall put its poles in place.
(י) וָאַלְבִּישֵׁ֣ךְ רִקְמָ֔ה וָאֶנְעֲלֵ֖ךְ תָּ֑חַשׁ וָאֶחְבְּשֵׁ֣ךְ בַּשֵּׁ֔שׁ וַאֲכַסֵּ֖ךְ מֶֽשִׁי׃
(10) I clothed you with embroidered garments, and gave you sandals of dolphin leather to wear, and wound fine linen about your head, and dressed you in silks.
Aramaic Translations
(ה) וּמַשְׁכֵי דְדִכְרֵי מְסַמְקֵי וּמַשְׁכֵי סַסְגוֹנָא וְאָעֵי שִׁטִין:
"tanned ram skins, skins of sasgona, and acacia wood" (Exod. 25:5 TNK)
(ה) וּמַשְׁכֵי דְדִכְרֵי מְסַמְקֵי וּמַשְׁכֵי דְסַסְגוֹנָא וְקַיְסִין דְּשִׁיטִין
(5) and skins of rams dyed red, and skins of sasgona, and woods of shittin,
Other English Translations
Exodus 25:5
וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃
King James Version
"And rams' skins dyed red, and badgers' skins, and shittim wood," (Exod. 25:5 KJV)
Jewish Publication Society 1917
"And rams' skins dyed red, and sealskins, and acacia-wood;" (Exod. 25:5 JPS)
New International Version
"And ram skins dyed red and another type of durable leather; acacia wood;" (Exod. 25:5 NIV)
LXE (Septuagent)
"And rams' skins dyed red, and blue skins, and incorruptible wood," (Exod. 25:5 LXE)
עברית
NAS (New American Standard Bible)
Exodus 25:5 rams' skins dyed red, porpoise skins, acacia wood, (Exod. 25:5 NAS)
Commentary
(ב) תחשים. מִין חַיָּה, וְלֹא הָיְתָה אֶלָּא לְשָׁעָה, וְהַרְבֵּה גְּוָנִים הָיוּ לָהּ, לְכָךְ מְתֻרְגָּם סַסְגּוֹנָא שֶׁשָּׂשׂ וּמִתְפָּאֵר בִּגְוָנִין שֶׁלּוֹ (שבת כ"ח):
(2) תחשים TACHASH A kind of wild beast. It existed only at that time (when Israel built the Tabernacle). It was multi-coloured and therefore it is translated in the Targum by ססגונה, and it is so translated because it delights (שָׂשׂ) and prides itself in its colors (גונא) (Shabbat 28; Midrash Tanchuma, Terumah 6).
(ב) תחשים. מין חיה היתה ידועה בימים ההם. כי כן כתוב ואנעלך תחש. והנה כבר היה נודע
From a creature that was known in those days. As it is written, "and gave you sandals of tahash to wear (Ezek. 16:10)." Therefore, it was already known.
ועורות תחשים. מין חיה, ודרשו רז"ל בפרק במה מדליקים תחש שהיה בימי משה בריה בפני עצמה היה וקרן אחת היה לו במצחו ולפי שעה נזדמן למשה ועשה ממנו משכן ונגנז. כלומר שהתחשים ההם שנזדמנו במדבר לא נזדמנו אלא לצורך המשכן בלבד ולכבודו של הקב"ה לקחת מהם עורותיהם שהיו מצויירים בציור נפלא ומעולה ואח"כ נתעלמו. ודקדקו רז"ל מדקאמרי קרן היה לו במצחו שמע מינה טהור הוא דהא אמרינן שור שהקריב אדם הראשון קרן אחת היה לו במצחו שנאמר (תהילים ס״ט:ל״ב) ותיטב לה' משור פר מקרן מפריס מקרין תרתי משמע מקרן כתיב. ועוד שלא הוכשר למלאכת שמים אלא בהמה טהורה בלבד שנאמר (שמות י״ג:ט׳) למען תהיה תורת ה' בפיך מן המותר בפיך. והרבה גוונים היו לו, ולכך תרגם אונקלוס ססגונא מתפאר בגוונים שלו.
ועורות תחשים, “and the skins of the tachash.” The tachash was some kind of free-roaming beast. Our sages in Shabbat 28 are of the opinion that the tachash was an animal which existed only during that generation and had a single horn on its forehead. Its whole function was to have its skin serve as one of the coverings of the Tabernacle. Apparently, the colour of their skin was so beautiful that it was not to be used again for secular purposes so that G’d allowed this animal to become extinct as soon as it had fulfilled its purpose. Our sages on that same folio explain that the fact that it had a horn on its forehead was proof that it was a ritually pure animal. According to our tradition the ox offered by Adam as a sacrifice also had only a single horn on its forehead. This is based on Psalms 69,32: “ותיטיב לה’ משור פר מקרן מפריס, “that will please the Lord more than oxen, than a bull with a horn and hooves.” The singular of the word קרן means that a particular bull had only one horn. Although the vowel pattern under the word מקרן suggests more than one, the absence of the letter י suggests that David speaks about a single-horned bull. At any rate, unless the tachash had been ritually pure, none of its parts would have qualified for use in the Tabernacle. We have a strong allusion to this in the words of Exodus 13,9 למען תהיה תורת ה’ בפיך, “so that what goes into your mouth should conform to the Torah of the Lord.” Seeing that the tachash had so many colours Onkelos translates ססגונה, “proud of its being multi-coloured.”
(א) מכסה לאהל. לְאוֹתוֹ גַּג שֶׁל יְרִיעוֹת עִזִּים עֲשֵׂה עוֹד מִכְסֶה אַחֵר שֶׁל עוֹרוֹת אֵילִים מְאָדָּמִים, וְעוֹד לְמַעְלָה מִמֶּנּוּ מִכְסֵה עוֹרוֹת תְּחָשִׁים; וְאוֹתָן מִכְסָאוֹת לֹא הָיוּ מְכַסִּין אֶלָּא אֶת הַגָּג, אָרְכָּן ל' וְרָחְבָּן י', אֵלּוּ דִּבְרֵי רַבִּי נְחֶמְיָה, וּלְדִבְרֵי רַבִּי יְהוּדָה מִכְסֶה אֶחָד הָיָה, חֶצְיוֹ שֶׁל עוֹרוֹת אֵילִים מְאָדָּמִים וְחֶצְיוֹ שֶׁל עוֹרוֹת תְּחָשִׁים (שבת כ"ח):
(1) מכסה לאהל [AND THOU SHALT MAKE] A COVERING FOR THE אהל — For that roofing of goats’ hair (which is termed אהל in this section) make still another covering of rams’ skins dyed red, and above this also a covering of Tachash skins. These uppermost covers however covered the roof only (were not hanging over the sides), their length being 30 cubits and their width 10. This is the opinion of R. Nehemia (that the goats’ skins and the layer of rams’ and Tachash skins formed two different covers one above the other); according to R. Jehudah, however, there was only one cover, half of it being of rams’ skins dyed red and half of it of Tachash skins (cf. Shabbat 28a).
(א) ועשית. מכסה על מכסה. בעבור הגשם
"And make a covering" A covering over a covering because of the rain
(א) ונתנו עליו כסוי עור תחש ופרשו בגד כליל תכלת מלמעלה בעבור מעלת הארון לא היה נראה עליו כסוי עור תחש אבל היו מכסים אותו בפרוכת שהוא המסך לו ומכסים את שניהם במכסה עור תחש בעבור הגשמים ופורשים על הכל בגד כליל תכלת מלמעלה שיהיה נראה עליו הבגד הנכבד שהוא כעצם השמים לטוהר (במד"ר ד יג) אבל שאר כל הכלים השולחן והמנורה והמזבחות היה נראה עליהם מלמעלה מכסה עור תחש ויש אומרים כי טעם הכתוב ופרשו בגד כליל תכלת מלמעלה לפרכת המסך ונתנו עליו על הארון והפרוכת כסוי עור תחש.
"They shall lay a covering of tachash over it and spread a cloth of pure blue on top; (Num. 4:6 TNK). Due to the special nature of the Ark, a tachash-hide cover was not to be visible over it. Rather, they would cover it with the curtain that is its screen. They would then cover both of them with a tachash-hide because of the rains. They then spread over everything a cloth entirely of blue over the top so that there should appear upon it a special fabric that is "the color of the heaven in purity (Bemidbar Rabbah 4:13)." However, all the remaining Temple objects, the table, the Menorah, the altars, had visible on top of them a covering of tachash-hide. There are those who say that the meaning of the verse is 'spread a cloth entirely of blue over the curtain screen and put it upon the ark and the curtain as well as a covering of tachash-hide.'
(ג) מלמעלה. י''א על כסוי עור תחש והנכון בעיני שפירושו וכבר פרשו בגד כליל תכלת מלמעלה לפרכת המסך ואם לדרך כבוד יתכן גם הראשון ועור תחש מפני הגשם והאבק
Some say the [blue cloth] was placed over the covering of tachash skin. The correct interpretation is that they had already spread the completely blue cloth over the curtain screen. If, on the other hand, the purpose was to give honor [to the ark], then the first interpretation is correct. The tachash skin, in contrast, served to protect [the ark] from the rain and the dust.
ונתנו עליו כסוי עור תחש וגו'. כתב הרמב"ן מכסים הארון בפרוכת המסך ומכסים על שניהם עור תחש בעבור הגשמים ופורשים על הכל בגד כליל תכלת מלמעלה מה שאין כן בשאר הכלים במנורה ושולחן ומזבחות שהיה כסוי העליון עור תחש והיה זה מפני כבוד הארון שיהא נראה מלמעלה הבגד הנכבד שהוא כענין השמים לטוהר. ויש מפרשים וכבר פירשו עליו בגד כליל תכלת על הארון ועל הפרוכת ועל הכל נתנו כסוי עור תחש:
ונתנו עליו כסוי עור תחש, “they shall place upon it a covering of Tachash hide.” Nachmanides writes that the Holy Ark was first wrapped in the curtain of blue wool that divided the Sanctuary from the Holy of Holies; after that the tachash hide cover was used to wrap both the Holy Ark and the dividing curtain around them. This was unlike the procedure used with the other furnishings of the Tabernacle, such as the table, the golden altar and the menorah. The latter were wrapped in a cover of tachash hide only. The reason why so much more care was used to wrap the Holy Ark was the fact that its sanctity was greater than that of the other furnishings. It was desirable that the blue wool curtain be visible through the tachash hide as it reminds us of the blue sky, which in turn reminds us of Hashem whose throne is in the heavens beyond. Other commentators hold that the tachash hide was used to cover both the Holy Ark and the other furnishings, the former having first been wrapped in the dividing curtain.
(א) אל מכסה עור תחש. כְּמִין מַרְצוּף:
(1) אל מכסה עור תחש [AND THEY SHALL PUT IT, AND ALL THE VESSELS] WITHIN A COVERING OF TACHASH SKINS — This was a kind of packing bag.
Midrash
(במדבר ד, כה): וּמִכְסֵה הַתַּחַשׁ אֲשֶׁר עָלָיו מִלְמָעְלָה, כְּמַשְׁמָעוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר הָיָה רַבִּי מֵאִיר תַּחַשׁ שֶׁהָיָה בִּימֵי משֶׁה בְּרִיָה בִּפְנֵי עַצְמָהּ הָיְתָה וְלֹא הִכִּירוּ בָּהּ חֲכָמִים שֶׁבְּאוֹתוֹ הַדּוֹר אִם מִין חַיָּה הוּא אוֹ מִין בְּהֵמָה הוּא, וְקֶרֶן אַחַת הָיְתָה לָהּ בְּמִצְחָהּ, וּלְפִי שָׁעָה נִזְדַּמֵּן לוֹ לְמשֶׁה, וְנַעֲשָׂה מִמֶּנָּהּ מִשְׁכָּן, וְנִגְנְזָה. מִדְּקָאָמַר קֶרֶן אַחַת הָיְתָה לָהּ בְּמִצְחָהּ, מִזֶּה לָמַדְנוּ שֶׁטְּהוֹרָה הָיְתָהּ.
"And the covering of tachash that is on top of it (Num. 4:25)."--This should be understood according to its plain sense. In the name of Rabbi Shimon, son of Lakish, Rabbi Meir says that the tachash that existed in the days of Moses was a creature unique to itself. The Sages could not ascertain whether it was, in that same generation, a kind of wild animal or a kind of herd animal. One horn was on its forehead, and for a time it was summoned for Moses. After the Mishkan has been made from it, it was concealed. From the statement that it had one horn on its forehead, we learn that it was ritually pure.
(א) עוֹרוֹת תְּחָשִׁים מָה הֵן, רַבִּי יְהוּדָה אוֹמֵר אַלְטִינוֹן. רַבִּי נְחֶמְיָה אוֹמֵר גַּלְטִינוֹן. רַבִּי יוֹחָנָן אוֹמֵר מִין חַיָּה גְדוֹלָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וְעָשָׂה הֵימֶנָּה צֹרֶךְ הַמִּשְׁכָּן וּגְנָזָהּ. רַבִּי אָבִין אָמַר קֶרֶשׁ הָיָה שְׁמָהּ. תָּנֵי רַבִּי הוֹשַׁעְיָה קֶרֶן אַחַת הָיְתָה לוֹ בְּמִצְחוֹ, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר מַקְרִן מַפְרִיס וגו', מַקְרִין תַּרְתֵּי שְׁמַע מִנָּהּ. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק מַקְרִן כְּתִיב.
Tachash Skins: What are these? Rabbi Judah said they were violet colored. Rabbi Nechemiah says they were ermine; Rabbi Yochanan says that, from the large animals that the Holy One of Blessing showed Moses, he used the skin for the requirements of the Mishkan then stored it away. Rabbi Avin says "keresh" was its name. Rabbi Hoshayah learned: It had one horn on its forehead. As it says (Psalm 69:32 "That will please the LORD more than oxen, than bulls with horns and hooves." But should we not infer from the word "makrin (with horns)" that it has two horns. Rabbi Chaninah son of Isacc says the word in written without the yud (therefore implying a lessoning of the number from two to one).
(א) וְזֹאת הַתְּרוּמָה וְגוֹ'. וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים. רַבִּי יְהוּדָה וְרַבִּי נֶחְמְיָה. רַבִּי יְהוּדָה אוֹמֵר: חַיָּה טְהוֹרָה גְּדוֹלָה הָיְתָה בַּמִּדְבָּר וְקֶרֶן אַחַת הָיָה לָהּ בְּמִצְחָהּ, וּבְעוֹרָהּ שִׁשָּׁה גְּוָנִים, וְנָטְלוּ אוֹתָהּ וְעָשׂוּ מִמֶּנָּה יְרִיעוֹת. וְרַבִּי נְחֶמְיָה אוֹמֵר: מַעֲשֵׂה נִסִּים הָיְתָה, וּלְשָׁעָה שֶׁנִּבְרֵאת, בָּהּ בַּשָּׁנָה נִגְנְזָה. וְעֹרֹת תְּחָשִׁים, לָמָּה? דִּכְתִיב: אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלֹשִים בָּאַמָּה. מִי מֵבִיא לְךָ יְרִיעָה שֶׁל שְׁלֹשִׁים אַמָּה. אֶלָּא מַעֲשֵׂה נֵס, לְשָׁעָה שֶׁנִּבְרֵאת נִגְנְזָה.
(1) This is the offering … and rams’ skins dyed red, and sealskins (Exod. 25:3). R. Judah and R. Nehemiah discussed this verse. R. Judah said: It was a large pure animal, with a single horn in its forehead and a skin of six different colors that roamed the desert.9The authorities were undecided as to whether it was a domesticated animal or a wild beast. See Shabbat 28b. They captured one of them and from its skin made a covering for the ark. R. Nehemiah contended that it was a miraculous creature He created for that precise moment, and that it disappeared immediately thereafter from earth. Why is it called orot tahashim (“sealskins,” lit. “skins of tahashim”)? Because the verse states: The length of each curtain shall be thirty cubits (Exod. 26:8). What known animal could supply enough skin for a curtain of thirty cubits? It must, indeed, have been a miraculous creation, which disappeared (immediately after it was created).
Talmud
Yerushalmi, Shabbat 2,3
רבי אלעזר שאל מהו לעשות אוהל מעור בהמה טמאה. והכתיב ועורות תחשים. ר’ יהודא אומר טיינין לשם צובעו נקרא. ור’ נחמיה אמר גלקטינין. ורבנן אמרין מין חיה טהורה. וגדילה במדבר.
R. Eleazar asked: “May one make a tent out of the hide of an unclean animal?” (i.e., would it convey and be subject to impurity like a normal tent?), Is it not written (Exod. 36:19), “Skins of techashim?” R. Judah says: “[It was] ianthinon (violet), and named for its dye.” R. Nehemiah said: “[It was the fur of] the [ermine] weasel imported by the Axeinoi (γαλῆ Ἀξεινῶν).” The [other] Rabbis said: “It was a clean animal, and it lived in the wilderness.” https://thetorah.com/what-was-the-tachash-covering-the-tabernacle/
גופא בעי רבי אלעזר עור בהמה טמאה מהו שיטמא טומאת אהלין מאי קמיבעיא ליה אמר רב אדא בר אהבה תחש שהיה בימי משה קמיבעיא ליה טמא היה או טהור היה אמר רב יוסף מאי תיבעי ליה תנינא לא הוכשרו למלאכת שמים אלא עור בהמה טהורה בלבד מתיב רבי אבא רבי יהודה אומר שני מכסאות היו אחד של עורות אילים מאדמים ואחד של עורות תחשים רבי נחמיה אומר מכסה אחד היה ודומה כמין תלא אילן והא תלא אילן טמא הוא הכי קאמר כמין תלא אילן הוא שיש בו גוונין הרבה ולא תלא אילן דאילו התם טמא והכא טהור אמר רב יוסף אי הכי היינו דמתרגמינן ססגונא ששש בגוונין הרבה
Rabbi Elazar’s dilemma was mentioned above, and now the Gemara discusses the matter itself. Rabbi Elazar raised a dilemma: With regard to the hide of a non-kosher animal over a corpse, what is the ruling? Can it become ritually impure as a tent over a corpse? The Gemara clarifies: What is the essence of his dilemma? Rav Adda bar Ahava said: The taḥash that existed in the time of Moses is at the crux of Rabbi Elazar’s dilemma. Was it non-kosher or was it kosher? Rav Yosef said: What is his dilemma? Didn’t we learn explicitly: Only the hide of a kosher animal was deemed suitable for heavenly service? Certainly, the taḥash was a kosher species. Rabbi Abba raised an objection. Rabbi Yehuda says: There were two coverings for the Tabernacle, one made of the reddened hides of rams and one of the hides of teḥashim. Rabbi Neḥemya says: There was only one covering for the Tabernacle, half of which was made of rams’ hides and half from the hides of teḥashim. And teḥashim were similar to the species of undomesticated animals called tela ilan. The Gemara asks: But isn’t a tela ilan a non-kosher creature? The Gemara emends this statement: This is what Rabbi Neḥemya intended to say: It was like a tela ilan in that it was multicolored; however, it was not an actual tela ilan. There, the tela ilan is non-kosher, and here, the covering of the tent was made from kosher animals. Rav Yosef said: If so, that is the reason that we translate the word taḥash as sasgona, which means that it rejoices [sas] in many colors [gevanim].
מאי הוי עלה דתחש שהיה בימי משה אמר רבי אלעא אמר רבי שמעון בן לקיש אומר היה רבי מאיר תחש שהיה בימי משה בריה בפני עצמה היה ולא הכריעו בה חכמים אם מין חיה הוא אם מין בהמה הוא וקרן אחת היתה לו במצחו ולפי שעה נזדמן לו למשה ועשה ממנו משכן ונגנז
The Gemara asks: What is the halakhic conclusion reached about this matter of the taḥash that existed in the days of Moses? Rabbi Ela said that Rabbi Shimon ben Lakish said that Rabbi Meir used to say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages did not determine whether it was a type of undomesticated animal or a type of domesticated animal. And it had a single horn on its forehead, and this taḥash happened to come to Moses for the moment while the Tabernacle was being built, and he made the covering for the Tabernacle from it. And from then on the taḥash was suppressed and is no longer found.
Zohar
וְעוֹרוֹת תְּחָשִׁים, סִטְרָא חֲדָא אִית דְּרַבֵּי גּוֹ סִטְרָא אַחֲרָא בְּחוּרְבָּא, וְלָא בְּיִשּׁוּבָא אִשְׁתְּכַח, וְדָא אִיהוּ סִטְרָא דַּכְיוּ, וְאִקְרֵי תַּחַשׁ.
Tachash skins: There is one species that breeds within the Sitra Atra (the Other Side), in desolation, not inhabited land. This species is pure and it is called Tachash.
Dictionaries
(1) תַּֽחַשׁ m.n. dolphin (?). [A word of uncertain etymology and meaning. Several scholars see in it a loan word from Egypt. tḥś (= to extend skin or leather), others connect it with Arab. tuḫas, duḫs, daḫs (= dolphin), still others compare it with Akka. taḥshu (= sheepskin).]
סַסְגּוֹנָא, סַסְגְּוָו׳ m. (comp. of סס, v. סוּס a. שׂוּשׂ, a. גַּוְנָא) [of glistening color,] sasgona, sasg’vana (Chald. rendition of תַּחַשׁ) 1) name of an animal the skin of which was used for covering the Tabernacle. Targ. Ex. XXV, 5. Ib. XXVI, 14 (Y. ססגוו׳); a. e.—Sabb. 28ᵃ היינו דמתרגמינן ס׳ שסָס בגוונין הרבה Ar. (ed. ששָׂשׂ) that is the reason why we translate (tasḥash) with sasgona, because it glistened with many colors. —2) name of a color, scarlet (v. P. Sm. 2682). Targ. Cant. VII, 2 סנרלין דס׳ (not דססוגונא) scarlet shoes (cmp. Ez. XVI, 10).
עברית
Hebrew & Aramaic Lexicon of the Old Testament
תַּחַשׁ: 1( the origin of the sbst. is uncertain, but it occurs in SamP. as taÒsë.
—a) there may be an etymological connection to be made with Arb. d/tuhäas porpoise, a species of dolphin.
—b) besides this a connection may also be made with the Egyptian vb. tÑhÌsà to stretch a skin, stretch leather (Erman-G. Wb. 5: 396).
—c( because of the connection with Arabic )see above aתַּחַשׁ ( is most often taken to mean dolphin, so e.g. KBL; also Childs Exodus 523, where other proposals are mentioned as well; on this see also Zorell Lexicon 895f, and König Wb. 541a; also especially Y. Aharoni Animals 462f: narwhal, sea-unicorn.
—d) see especially BRL2 203: Heb. tahÌasë (Ez 1610), or alternatively in the phrase ÁoÒr tahÌasë (as for example in Ex 255) can hardly mean the tanned skin of a type of dolphin, but perhaps a type of fine leather imported from Egypt (cf. 1b).
—2. a( the forms of the word: תָּֽחַשׁ, pl. ) תְּחָשִׁיםSamP. taÒsësëÝm, < basic form תַּחְשִׁים.
—b( because the meaning of תַּחַשׁ is difficult to define properly the question arises of how best to translate the word; it is sometimes felt best to keep the Heb. word untranslated, so e.g. Gesenius-Buhl Handw.; KBL: tachash.
—3. the occurrences of the word: a( it is linked with עוֹר the skin of the tahÌasë: α( sg. Nu 46.8 .10-12.14, β( pl. עֹרֹת (הַ)תְּחָשִׁים Ex 2614 357.23 3619 3934, γעוֹר הַתַּחַשׁ ( > הַתַּחַשׁ Nu 425.
—bתַּחַשׁ ( a material that is used for sandals Ezk 1610 )ï נעל qal 2).
—4. where the word is linked with עוֹר, as mentioned in 3a, to mean a type of leather, the purpose of using the material is to put a protective cover on the sacred tabernacle and its sacred equipment when it is being transported, cf. Zimmerli Ez. 352; see also the common linking with the sbst. ï מִכְסֶה, cstr. מִכְסֵה Ex 2614 3619 3934; Nu 410-12.25; or alternatively ) כְּסוּיSamP. kassuwwi( Nu 46.14; the associated verbs are בוא hif. Ex 3934; כסה pi. (בְּ) Nu 411.12; נָשָׂא Nu 425; נָתַן Nu 46, (אֶל) Nu 410; עָשָׂה Ex 2614 3619; פָּרַשׂ Nu 414. †
Modern Commentary
JPS Torah Commentary: Exodus, Nachum Sarna, at 157 (fn): "Hebrew tahashim (sing. tahash) , with one exception, always refers to the coverings of the Tabernacle. its exact meaning is uncertain. In rabbinic times the tahash was invested with mythical association and identified with the unicorn. Because of the similarity with Arabic tuhas, duhs, which denote both the dolphin and the dugong found in the Red Sea, modern scholars have variously identified the biblical creature with one or the other. A suggestion to equate the term with Akkadian dusu (=tahsia), the name of a precious stone of either yellow or orange color, seems more plausible since that word is also used to describe leather that is dyed and tanned the color of the stone. Significantly, only the hides of goats (and sheep) were so treated.
The 5 Books of Moses, Robert Alter at 461 (fn): "Ocher-dyed skins: Many translations interpret the Hebrew tahashim as "dolphins" of "dugongs," but a more-plausible connection has been made with an Akkadian term that indicates a yellow or orange dye. That would be in keeping with the focus on brilliantly dyed stuff in the previous verse."
The World of Biblical Literature, Robert Alter, at 137: Finally, it should be noted that the [JPS] commentators disagree sometimes not only with each other but also, quite often, with the 1962 JPS translation that was conceived as the cornerstone of their joint enterprise. With a heavy heart, I am compelled to say after reading them that it will soon be time for a completely new translation....Its great claims to authority were clarity and painstaking philogical precision, but in light of The JPS Torah Commentary, even that begins to look shaky. Sarna occasionally rejects a decision of the translation; Milgrom and, even more Levine, differ with the JPS translation repeatedly, sometimes quite emphatically. At certain points, the divergences are grotesque. Thus the JPS translation renders the mysterious term 'orot tachasim,' a material used as an outer covering of the wilderness tabernacle, as "dolphins skins"---where would they have gotten hold of those in the Sinai?--while Milgrom, citing proposed cognates in Sumerian and Hurrian, reads it as "orange-yellow skins."
The Steinsaltz Humash, Rabbi Adin Even-Israel Steinsaltz, at 431-2: "Tahash is mentioned in the Book of Ezekiel as an expensive material used for making shoes: "I clothed you in embroidery and shod you with tahash,and I wrapped you with linen and covered you with silk" (Ezekiel 1:10). Some maintain that tahash is the name of a color; according to Rabbi Yehuda in the Jerusalem Talmud, it is purple (Shabbat 2:3). Onkelos and Targum Yonatan translate it simply as a colorful hide. In addition, researchers note the similarly between the word tahash and tah-si-a, which is mentioned in the Nuzi tablets (fourteenth century BCE) and denotes a yellow or pink hide. Others hold that the tahash is an animal, although there has never been a consensus as to which kind. The Talmud identifies the tahash as an extinct unicorn (Shabbat 28a). Yet others posit that the tahash is a dolphin or some other sea mammal. In light of the Arabic cognate, it may be the dugong, a type of aquatic mammal that can be found in the Red Sea and whose skin is sometimes used by Bedouin in shoemaking. Some have identified the tahash with the narwhal, a species of arctic whale that travels in small groups and can grow up to 6 feet in length. The narwhal is primarily light yellow in color, with dark spots, and is the only spotted cetacean. A twisted tooth, which can reach 3 m in length, grows out of one side of its mouth, and throughout history its horn has been mistaken for that of the unicorn."
Hide or Hue? Defining Hebrew תַּחשׁ, Benjamin J. Noonan, Biblica, Vol. 93, No. 4 (2012), pp. 580-589: "Rabbinic tradition commonly identifies Hebrew תחש with the mythological unicorn, often combining it with the above idea that this word relates to color. The Jerusalem Talmud describes a dispute over the meaning of Hebrew תחש concluding that it denotes a kosher animal with one horn (דהדא קרן) (y. Šabb. 2,3), and the Babylonian Talmud also mentions this notion (b. Šabb. 28b). Rashi and Midrash Tanhuma (Tanh. Terumah 6),
moreover, contend that God specially created this multi-colored, one- horned animal for its usage in the wilderness by the Israelites. The miraculous creature described in these sources is nothing other than the mythological unicorn. As prevalent as this tradition may be, it cannot be accepted because it identifies Hebrew תחש with a mythological creature. The materials used for constructing the tabernacle are otherwise real materials, and the ancient Israelites would not have portrayed the tabernacle as being made from the skin of a creature that does not exist....
The KJV's rendering of תחש as "badger" can be traced back to Martin Luther's translation of the Old Testament into German, first published in its complete form in 1534. Assuming that the German and Latin languages descended from Hebrew, thought to be the original language of humanity, Luther thought that the German form of Hebrew תחש was simply its phonologically corresponding form in German; hence his translation of Dachs , "badger" (cf. Latin taxea and Late Latin taxus, "badger") Although considered a perfectly legitimate translation technique during Luther's day, we now know that all the world's languages did not descend from Hebrew. One cannot translate an unknown Hebrew word with a similar-sounding alleged "cognate" in the target language. Hence, defining Hebrew תחש as "badger" is unacceptable....
The Hebrew lexicographers Francis Brown, S.R. Driver, and Charles A. Briggs argued that תחש means "dugong" (a large marine animal similar to the manatee) or "dolphin" in their lexicon. They arrived at this definition through comparison with Arabic tuhas "dugong, dolphin". Frank Moore Cross also adopted this etymology, claiming that the usage of dolphin skins for the Israelite tabernacle stems from El's watery abode. Without pointing specifically to any potential Arabic cognate, the nineteenth-century surveyor Edward Robinson suggested a similar meaning for Hebrew תחש by noting the modern Bedouin practice of making sandals from the thick skin of a fish caught in the Red Sea. He suggested that, based on this practice, the ancient Israelites could have utilized fish skin for constructing the tabernacle. The idea that Hebrew תחש denotes a marine animal like the dugong has found its way into several modern English translations, including the NIV, NEB, and NJPS.
This derivation is implausible on at least two counts. First, although the consonantal correspondence is correct, the nominal pattern of Hebrew תחש is not the pattern one would expect if the two were cognate with Arabic tuhas. If the two were cognate, one would not expect a segolate pattern noun in Hebrew. Second, there is no evidence that the Israelites ever had access to dugong or dolphin skins, much less ever utilized them for the tabernacle. Robinson's observation that the modern Bedouin mades sandals from fish---notably, not dugongs or dolphins - caught in the Red Sea does not prove that the Israelites did this in antiquity. Third, Cross' claim that the use of dolphin skins finds a parallel in El's dwelling falls apart under close scrutiny. The Ugaritic texts never mention dolphins in connection with El's abode. Iconography does associate the dolphin with the goddess Tanit, but this is a later first-millennium BCE phenomenon attested as Punic sites such as Carthage, sites influenced by Greek iconography and mythology. Hence, no clear evidence exists for an association between dolphin's and El's dwelling.
Egyptian ths first appears during the Old Kingdom. As noted above, it occurs with reference to leather. Most commonly, ths occurs along with hnt ("animal hide") and relates to the process of stretching leather across a wooden frame for oil-curing. The ancient Egyptians used oil (as opposed to immersion in vegetable extracts for dyeing or tanning) to cure their leather. This was done by dipping the hide in oil, stretching it across a wooden frame, and scraping or rubbing the hide with a stone or other tool. Tomb scenes from many different periods depict this process. Additionally, Egyptian ths can appear in conjuction with tbw (sandals, foot, sole), denoting the process of stretching leather for making sandals. Phonologically, Egyptian ths matches Hebrew תחש very well.
What Was the Tachash Covering the Tabernacle? Dr. Rabbi Norman Solomon: "Our earliest source for interpretation of the word Tachash is the Septuagint, the ancient Greek translation of the Torah. (The Pentateuch translation dates back to the third century BCE.) Throughout Exodus and Numbers, and in Ezekiel, the Septuagint consistently translates Tachash by derivatives of hyacinth (huakinthos). עורות תחשים is rendered “hyacinth skins” (δέρματα ὑακίνθινα; dermata huakinthina) i.e., hides, presumably of goats or sheep, dyed the color of hyacinths. Tachash, then, is not an animal but a dye. Josephus, too, lists among the materials provided for the Tabernacle “goats’ hair and sheepskins, some dyed blue (huakinthos)” (Antiquities 3:102)." https://thetorah.com/what-was-the-tachash-covering-the-tabernacle/
“Hebrew Tahas, Akkadian Duhsu, Faience and Beadwork,” Journal of Semitic Studies 45/1 (Spring 2000): 1-19. Stephanie Dalley: "Hebrew tahas is cognate with Hurrian / Akkadian / Sumerian duhsu. It denotes beading and attaching pendants, and inlaying in stone, metal, faience and glass, and is usually made on leather but sometimes also wool or linen, or as cloisonné in precious metals, timber, etc.The profession which manufactured them was not involved in dyeing leather, but was a refiner of frit, faience and glass, who shaped beads and inlays, and designed the iconography of ceremonial armour and harness, awnings for royal boats, ceremonial necklaces and headdresses, luxury sandals and royal headrests. His status was far higher than that of a mere dyer of leather, and the range of his expertise accounts for his high rank at the neo-Assyrian court…Both the colour and the surface effect of beading are taken up in the Greek translation of the Hebrew as huakinthinos. The covering for the tabernacle in the Pentateuch with its underlay of red, madder-dyed leather has its precise counterpart in craft materials from Isin and Mari around 2000-1800 BCE. The sandals in Ezekiel have their counterpart in the Amarna letters and in the grave goods from Tutankhamun’s tomb."