And Bezalel and Oholiab shall work, and every wise-hearted man, in whom Hashem has put wisdom and understanding to know how to work all the work for the service of the sanctuary, according to all that Hashem has commanded.'
verse value 6516 — יְהֹוָ֜ה = 26 (Hashem)
Insights
Verse structure: 20 words, 89 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "and·all" (וְכֹ֣ל, 3 letters) and the longest is "all·the·work·of" (אֶֽת־כׇּל־מְלֶ֖אכֶת, 9 letters). Words sharing gematria 26: Hashem, Hashem. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·understanding" (וּתְבוּנָה֙). The root עשה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "and·shall·do" (root עשה, 322x in Exodus); "which" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 17 and 3 words.
Onkelos
Bezalel and Oholiab worked, along with every skilled-hearted man to whom Hashem had given wisdom and understanding in them, to know how to perform all the work of the service of the sanctuary, according to all that Hashem had commanded.
Ibn Ezra
"And he made" — Bezalel himself would perform the most honored work, and he along with Oholiab would instruct the others.
Or HaChaim
ועשה בצלאל, and Betzalel carried out all the work, etc. How could the Torah report Betzalel as performing the work when it had not yet informed us that Moses had handed over to him all the donations, and (until verse six in this chapter) the people were still in the process of bringing their various gifts? We are forced to conclude that what the Torah tells us in this verse is that Betzalel and his helpers made all the preparations necessary to carry out the work as soon as the materials would be at hand. He prepared the proper tools. The meaning of the words את כל מלאכת is that they made the tools needed for the work. Different tools are required to perform work on metal, wood, stones and fabrics respectively. We are told in Shabbat 49 that all the 39 categories of work which are prohibited on the Sabbath were performed in connection with the construction of the Holy Tabernacle. It appears from the wording of the Torah that all these tools were prepared on the same day.
And Moses called Bezalel and Oholiab, and every wise-hearted man, in whose heart Hashem had put wisdom, even every one whose heart stirred him up to come to the work to do it.
verse value 5191 — וְאֶל־אׇֽהֳלִיאָב֒ = 86 (Elohim)
Insights
Verse structure: 20 words, 87 letters. Notable word values: "and·to·Oholiab" (וְאֶל־אׇֽהֳלִיאָב֒) = 86, equal to Elohim. Verse gematria: 5191 = 29 × 179. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "and·to·Oholiab" (וְאֶל־אׇֽהֳלִיאָב֒, 9 letters). Words sharing gematria 501: which, which. 6 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "Bezalel" (אֶל־בְּצַלְאֵל֮), "and·to·Oholiab" (וְאֶל־אׇֽהֳלִיאָב֒), "and·to" (וְאֶל֙). The root חכם appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "to·do" (root עשה, 322x in Exodus); "Moses" (root משה, 277x in Exodus). The etnachta (major mid-verse pause) falls on 'in·his·heart', dividing the verse into phrases of 12 and 8 words.
Onkelos
Moses called to Bezalel and to Oholiab and to every skilled-hearted man to whom Hashem had given wisdom in his heart — everyone whose heart moved him to draw near to the work, to perform it.
Ibn Ezra
"And he called" — the heh of לְקָרְבָה is an appended heh, as in וּלְדָבְקָה בוֹ, 'and to cleave to Him' (Deut. 11:22). A great scholar erred when he said that the same applies to לִשְׁמֹר אֶת בְּרִיתִי לְעָמְדָהּ (Ezek. 17:14); for there the heh is a mappiq heh, and the word עוֹמֵד stands independently — therefore the meaning is 'to stand by it.'
And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, with which to make it. And they brought yet to him freewill-offerings every morning.
verse value 6403
Insights
Verse structure: 20 words, 87 letters. Verse gematria: 6403 = 19 × 337. The shortest word is "Moses" (מֹשֶׁ֗ה, 3 letters) and the longest is "all·the·contribution" (אֵ֤ת כׇּל־הַתְּרוּמָה֙, 10 letters). Words sharing gematria 304: morning, morning. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·the·contribution" (אֵ֤ת כׇּל־הַתְּרוּמָה֙). The root בוא appears 2 times in this verse. 18 unique roots are used. Frequent roots: "to·do" (root עשה, 322x in Exodus); "Moses" (root משה, 277x in Exodus); "which" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'it', dividing the verse into phrases of 13 and 7 words.
Onkelos
They received from before Moses all the contributions that the children of Israel had brought for the work of the service of the sanctuary, to perform it. And they continued bringing him freewill offerings morning by morning.
Ramban
AND THEY TOOK FROM BEFORE MOSES ALL THE OFFERING. In one day they brought all this donation to the Tent of Meeting where Moses was, and the wise men took it from Moses on that very same day and on the following day, early in the morning. On the second day, too, the people still continued to bring the donation to Moses’ tent and he commanded them to bring it to the craftsmen, until they told him that the people bring much more; thus there was sufficient [for all the work to make it], and too much. The surplus, however, was not a sufficiently important amount to warrant Moses’ telling in the section of Eileh Pekudei what they did with it. Perhaps it remained in the tent to repair the breaches of the Tabernacle, or to make with it vessels used in the Tabernacle service, as they used to do with the surpluses in the Sanctuary. Scripture mentions, the people bring much more than enough, in order to praise the people who brought with such generosity, and to glorify the wise men for their honesty. The one who was in charge principally over them [namely Moses], also comes in for praise for having caused it to be proclaimed throughout the camp that the people should stop bringing, telling us that he had no desire for their silver and gold, as do other rulers over peoples, in a similar way to that which it says, I have not taken one ass from them.
Ibn Ezra
"And they took" — all of the terumah that had been brought. "And they" — the Israelites were still bringing freewill offerings to Moses every morning.
Or HaChaim
והם הביאו אליו עוד נדבה בבוקר בבוקר, and they kept bringing further donations to him morning after morning. This refers to the materials used in the Tabernacle such as fabrics which had been woven or spun out of blue wool, goats' hair, etc. All the items which could not be used in their original form were delivered in a condition that enabled them to be used forthwith. This is why it took several days for such donations to have been completed. Donations such as gold, silver, etc., were all delivered on the very first day.
Tur HaArokh
ויקחו מלפני משה, “They took from Moses’ presence, etc.” The people had brought their contributions to Moses’ tent from where the artisans had taken whatever it was they required on the day that he had received them. He had given orders immediately to transfer the various materials to the artisans qualified to convert them into parts for the Tabernacle. Upon receiving these contributions the artisans sent word to Moses immediately that they had received more than they needed for their part of the work. The Torah did not spell out the amount of the excess materials donated. It was not of historic significance for subsequent generations to know the margin by which the contributions to the Tabernacle had been oversubscribed. Neither was it historically interesting to record what had been done with the excess materials. Possibly, they were used in repairs from time to time, and possibly some materials were used as auxiliary sacred vessels.
And all the wise men, that worked all the work of the sanctuary, came every man from his work which they worked.
verse value 4104
Insights
Verse structure: 9 words, 54 letters. The shortest word is "the·sanctuary" (הַקֹּ֑דֶשׁ, 4 letters) and the longest is "all·the·work" (אֵ֖ת כׇּל־מְלֶ֣אכֶת, 9 letters). 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·the·skilled" (כׇּל־הַ֣חֲכָמִ֔ים), "who·were·engaged" (הָעֹשִׂ֕ים), "each·man" (אִֽישׁ־אִ֥ישׁ). The root עשה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "who·were·engaged" (root עשה, 322x in Exodus); "and·they·came" (root בוא, 124x in Exodus); "all·the·work" (root כל, 121x in Exodus). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיָּבֹ֙אוּ֙ [and·they·came] (25) + כׇּל־הַ֣חֲכָמִ֔ים [all·the·skilled] (173) + הָעֹשִׂ֕ים [who·were·engaged] (425) + אֵ֖ת כׇּל־מְלֶ֣אכֶת [all·the·work] (942) + הַקֹּ֑דֶשׁ [the·sanctuary] (409) + אִֽישׁ־אִ֥ישׁ [each·man] (622) + מִמְּלַאכְתּ֖וֹ [from·his·work] (537) + אֲשֶׁר־הֵ֥מָּה [they] (551) + עֹשִֽׂים [were·doing] (420) = 4104.
Onkelos
All the skilled men who were doing all the work of the sanctuary came, each man from the work he was doing,
Ibn Ezra
"And they came" — to the tent of Moses, and said: 'The people are bringing more than enough.'
Sforno
איש איש ממלאכתו, the Torah tells of the various kinds of craftsmen of the Israelites and the readiness of each to contribute his skills.
And they spoke to Moses, saying: "The people bring much more than enough for the service of the work, which Hashem commanded to make."
verse value 3465 — הָֽעֲבֹדָה֙ = 86 (Elohim)
Insights
Verse structure: 13 words, 59 letters. Notable word values: "the·work" (הָֽעֲבֹדָה֙) = 86, equal to Elohim. The shortest word is "the·people" (הָעָ֖ם, 3 letters) and the longest is "and·they·said" (וַיֹּאמְרוּ֙, 6 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "are·multiplying" (מַרְבִּ֥ים), "more·than·enough·for" (מִדֵּ֤י). The root אמר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "to·do" (root עשה, 322x in Exodus); "and·they·said" (root אמר, 297x in Exodus). The etnachta (major mid-verse pause) falls on 'to·bring', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיֹּאמְרוּ֙ [and·they·said] (263) + אֶל־מֹשֶׁ֣ה [to·Moses] (376) + לֵּאמֹ֔ר [saying] (271) + מַרְבִּ֥ים [are·multiplying] (292) + הָעָ֖ם [the·people] (115) + לְהָבִ֑יא [to·bring] (48) + מִדֵּ֤י [more·than·enough·for] (54) + הָֽעֲבֹדָה֙ [the·work] (86) + לַמְּלָאכָ֔ה [for·the·work] (126) + אֲשֶׁר־צִוָּ֥ה [which·commanded] (602) + יְהֹוָ֖ה [Hashem] (26) + לַעֲשֹׂ֥ת [to·do] (800) + אֹתָֽהּ [it] (406) = 3465.
Onkelos
and they said to Moses, saying: The people are bringing more than enough for the labor of the work that Hashem commanded to perform.
Rashi
מדי העבדה means more than is sufficient for the needs of the work.
Ibn Ezra
The mem of מִדֵּי is superfluous, as is the mem in מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי, 'from all my teachers I gained understanding' (Ps. 119:99), as I explained there.
Sforno
למלאכה אשר צוה ה' לעשות אותה. The donations of the people exceeded what was needed to perform the specific tasks which alone G’d had commanded to be performed. G’d wanted no additions, nor omissions. This is expressed by the words לעשות אותה בלבד, “to perform only this task alone.” This was different from the Temples built by Solomon and Herod.
Or HaChaim
מרבים העם להביא; the people were bringing too much. Why would it be such a bad thing for the Temple treasury to possess a good supply? We should not understand the artisans' comments as a complaint that too much raw material had been contributed; they complained that too much material such as fabrics already woven or embroidered had been brought. They were neither required nor likely to be safe against deterioration. This sentiment was expresseed in the words מרבים…מדי העבודה, more than could be put to use immediately. Further proof that our interpretation is correct may be seen in the proclamation to the people not to perform any more work designed to be used in the construction of the Sanctuary. Moses did not discourage donations of raw materials. When the Torah states that the people were prevented from bringing more materials and not from performing more work such as weaving fabrics, the reason is that Betzalel had no control over what people did within their tents.
Chizkuni
מדי העבודה, “than what is required for the work;” the prefix letter מ in this word is superfluous, just as in Psalms 119,99: מכל מלמדי השכלתי, “I have become wiser through all those who have taught me something.”.
Rabbeinu Bahya
מרבים העם להביא, “the people are bringing more than enough.” The expression מרבים indicates that the people did not stop contributing. The Torah compliments the people, both men and women. The men contributed silver, copper, blue and purple wool, etc., the women contributed their golden jewelry. The principal contributions were all brought on the first day. The wording hints at the speed with which these contributions were made when the Torah writes: “all the people came out and they came (arrived).” (35,20-21). The Torah adds in 36,3 that “the people kept on bringing contributions morning after morning.” One gains the impression from what is written that even after it had become clear that there was enough, some people kept on bringing gifts every morning. The moral and ethical integrity of the people engaged in that work is evident from the fact that they took time out from their work to tell Moses that they had received more materials than they could use to complete the project. The words ויאמרו אל משה לאמור indicates that they told Moses about this overage time and again. The Torah also testifies to the superior trust Moses displayed in the craftsmen seeing he did not demand an accounting, nor did he make use of his legal position as their ruler to appropriate any of the leftover material claiming it was for the people’s “communal treasury.” This is why the Torah writes that Moses announced throughout the camp that there were to be no more contributions.
Tur HaArokh
מרבים העם להביא, “the people are bringing too many contributions.” The Torah records this fact in order to flatter the people who had contributed so generously, and in order to praise the honesty of the artisans who, instead of pocketing the excess received, drew attention to it and thus enhanced their reputation as being honest. The person in charge of counting all these contributions also deserves praise for preventing the people from bringing more than was needed, as he was not interested in accumulating the people’s gold and silver.
And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: "Let neither man nor woman make any more work for the offering of the sanctuary." So the people were restrained from bringing.
verse value 4214
Insights
Verse structure: 15 words, 70 letters. Verse gematria: 4214 = 86 × 49; 86 is the value of Elohim. The shortest word is "Moses" (מֹשֶׁ֗ה, 3 letters) and the longest is "do·not·do·more" (אַל־יַעֲשׂוּ־ע֛וֹד, 9 letters). 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·they·caused·to·pass" (וַיַּעֲבִ֨ירוּ), "do·not·do·more" (אַל־יַעֲשׂוּ־ע֛וֹד), "for·the·contribution·of" (לִתְרוּמַ֣ת). 15 unique roots are used. Frequent roots: "saying" (root אמר, 297x in Exodus); "Moses" (root משה, 277x in Exodus); "the·people" (root עם, 190x in Exodus). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 12 and 3 words.
Onkelos
Moses commanded, and they had it proclaimed throughout the camp, saying: Let no man or woman do any further work for the contribution of the sanctuary. So the people ceased from bringing.
Rashi
ויכלא is an expression for withholding.
Ramban
LET NEITHER MAN NOR WOMAN MAKE ANY MORE ‘MLACHAH’ (WORK). Money [and possessions] are called mlachah. Similarly: whether he have not put his hand ‘bimlecheth’ (the goods of) his neighbor; according to the pace of ‘hamlachah’ (the cattle) that are before me; ‘v’chol hamlachah’ (but everything) that was of no account and feeble, that they destroyed utterly. Thus the meaning of this verse is that they should not bring anything more for the sacred work. Scripture, however, states, Let them not make any more ‘mlachah’ [using the verb “to make”] in order to include therein the women, that they should no longer spin the goats’ hair. Thus even the act of bringing is here referred to as “making,” and [it was now Moses’ wish] to restrain them altogether [from bringing more donations, and from making any work in their homes, as explained].
Ibn Ezra
"And they caused a voice to pass" — this is like וַיַּעֲבֹר הָרִנָּה, 'and the proclamation passed through' (I Kings 22:36).
Sforno
אל יעשו עוד מלאכה לתרומת הקדש, he did not proclaim that no more donations should be brought. But he did proclaim that no more work, such as spinning, weaving, etc, intended for materials used in the construction of the Tabernacle should be begun. Also timber which had been brought in the correct dimensions with the carved parts should not be brought anymore. Compare 35,24 which discusses the need of treatment of both skins and trees.
Chizkuni
ויעבירו קול במחנה, “they sounded a proclamation throughout the camp;” this could have been expressed with one word, i.e.: ויכריזו. This is why our sages derived from this that it is forbidden on the Sabbath to carry something from one domain to another. They used the apparently superfluous word ויעבירו, and compared it to the same word in Leviticus 25,9: והעברת שופר תרועה, “you shall make a proclamation by means of a shofar, followed by the word תעבירו in the same sentence.” [in the Jubilee year. Ed.] Just as carrying is prohibited on the Day of Atonement, (a day also known as שבת שבתון) so it is prohibited on any other day called Sabbath אל יעשו עוד מלאכה, “let them not perform any more work, etc.;” we know the meaning of the word מלאכה here, because the Torah continues with: ויכלא העם מהביא, “the people were stopped from bringing more.” In other words: carrying (הבאה) from one domain to another is an activity (מלאכה) that is prohibited on the Sabbath.
Tur HaArokh
איש ואשה אל יעשו עוד מלאכה, “man and woman shall not do more work;” in this instance, as in some others, the word מלאכה refers to money. Another example of this meaning comes to mind in Exodus 22,7 where the words אם לא שלח ידו במלאכת רעהו mean “that he had not laid a hand on his fellow man’s money (possessions).” In this instance, the women were also stopped from spinning and weaving materials for use in the coverings of the Tabernacle.
Rashbam
אל יעשו עוד מלאכה. Seeing that the women had done the spinning in their homes, as we know from 35,25 “they brought, etc.” [the author explains the use of indirect word יעשו instead of תעשו i.e. that Moses did not address the women directly. Ed.]
For the stuff they had was sufficient for all the work to make it, and too much.
verse value 2591
Insights
Verse structure: 7 words, 36 letters. Verse gematria: 2591 is prime. The shortest word is "enough·for·them" (דַיָּ֛ם, 3 letters) and the longest is "for·all·the·tasks" (לְכׇל־הַמְּלָאכָ֖ה, 9 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·the·work" (וְהַמְּלָאכָ֗ה), "enough·for·them" (דַיָּ֛ם), "and·there·was·left·over" (וְהוֹתֵֽר). 7 unique roots are used. Frequent roots: "to·do" (root עשה, 322x in Exodus); "was" (root היה, 235x in Exodus); "for·all·the·tasks" (root כל, 121x in Exodus). The etnachta (major mid-verse pause) falls on 'it', dividing the verse into phrases of 6 and 1 words. Full calculation: וְהַמְּלָאכָ֗ה [and·the·work] (107) + הָיְתָ֥ה [was] (420) + דַיָּ֛ם [enough·for·them] (54) + לְכׇל־הַמְּלָאכָ֖ה [for·all·the·tasks] (181) + לַעֲשׂ֣וֹת [to·do] (806) + אֹתָ֑הּ [it] (406) + וְהוֹתֵֽר [and·there·was·left·over] (617) = 2591.
Onkelos
The materials were sufficient for all the work, to perform it — and there was an excess.
Rashi
והמלאכה היתה דים (lit., and the work was their sufficiency — was enough for them — for all the work) — this means the work of contributing was the sufficiency of (was enough for) the workers at the Tabernacle, for all the work connected with the Tabernacle to make it and even to leave some over. והותר is an infinitive similar to, (Exodus 8:11) “[But when Pharaoh saw that there was respite] he allowed his heart to be hardened (והכבד)”; (2 Kings 3:24) “and they smote (והכות) Moab” (infinitives used in perfect sense).
Ibn Ezra
"And the work" — that which had already been made. The mem of דַּיָּם refers back to all the craftsmen. "For all the work" — that they were required to do. "And there was more than enough" — וְהוֹתֵר is a verbal noun; the meaning of וְהוֹתֵר is 'it left over [in excess].'
Sforno
והמלאכה היתה דים, the work performed by volunteers for all spheres of the artisanship and craftsmanship required was adequate for the needs of the project לכל המלאכה, for every manner of work required. לעשות אותה והותר, in order to complete the work, and more. The craftsmen did not have to skimp on anything for fear that there would not be sufficient materials of the required quality to execute the plan in the best possible fashion.
Or HaChaim
דים…והותר, sufficient and too much. How could there be "too much" and "sufficient" at the same time? There seems to be something contradictory here. Why did the Torah have to mention that "the work was sufficient" at all? The Torah only needed to inform us that the requirements for the Holy Tabernacle were oversubscribed! Besides, the entire verse seems superfluous as we have already been told in verse five that the people brought more than was required and had to be restrained. Obviously, such a statement had to be based on the quantities having already been either counted, weighed or measured! Perhaps the Torah wished to tell us that G'd's fondness for the Jewish people increased as a result of the oversubscription of the materials needed for G'd's Sanctuary. As an act of recognition, G'd miraculously absorbed all these donations and they were used in the Tabernacle, i.e. דים, they were sufficient, none was rejected, i.e. remained unused. The word דים refers to המלאכה, the finished work was all used, though והותר, the raw material contained therein seemed quite excessive. There was a miracle which reconciled the paradox which the report of the Torah implies. Alternatively, the Torah means that the ready-made work which the people contributed appeared to be adequate, whereas in terms of the raw materials used it was actually excessive. It required a miracle for nothing to remain as "left-over."
Rabbeinu Bahya
והמלאכה היתה דים, “and the work had been enough for all the work, etc.” The meaning of the words is: “there was enough material to complete all the work required, even more than enough.” In view of this, why did the Torah have to repeat this here seeing it has already been mentioned in 36,5? It is clear from that verse that not only sufficient materials but more than sufficient had been contributed. Perhaps the Torah wanted to give us a hint that the Tabernacle in our terrestrial world has a counterpart in the celestial regions. We have already mentioned a Midrash (Tanchuma Pekudey 20) on this subject which derives this from Exodus 15,17 מכון לשבתך פעלת ה' מקדש ה' כוננו ידיך, “‘the foundation of Your dwelling-place that You Hashem have made, the Sanctuary, my Lord, that Your hands established.” ... The reason that the Torah used the “expression” היכל, is that it is a word describing a Sanctuary which has a numerical value of the attribute א-ד-נ-י, i.e. 65. As a result of these considerations we may understand our verse to mean “the amount of contributions for the Tabernacle in the terrestrial regions was sufficient and even beyond what was needed in order to ensure that the Sanctuary in the celestial regions could exist.“ The importance to the Jewish people of the Sanctuary in the celestial regions was that it was the source for providing man with his material needs, food, etc. This is the reason then that the word מלאכה appears twice in our verse. When relating to the Sanctuary in the celestial regions the Torah uses the expression הויה, “an existence,” whereas in connection with the terrestrial Tabernacle the operative expression is עשיה, “construction, making it.”
Rashbam
דים, the letter ם at the end is an addition similar to ריק and ריקם. We explained this on Exodus 8,13 with the word כנם.
And every wise-hearted man among them that worked the work made the tabernacle with ten curtains: of fine twined linen, and blue, and purple, and scarlet, with cherubim the work of the skillful workman he made them.
verse value 8489
Insights
Verse structure: 18 words, 81 letters. Verse gematria: 8489 = 13 × 653. The shortest word is "fine·linen" (שֵׁ֣שׁ, 2 letters) and the longest is "all·skilled·of·heart" (כׇל־חֲכַם־לֵ֜ב, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "among·those·doing" (בְּעֹשֵׂ֧י), "the·work" (הַמְּלָאכָ֛ה). The root עשה appears 3 times in this verse. 16 unique roots are used. Frequent roots: "and·did" (root עשה, 322x in Exodus); "the·tabernacle" (root משכן, 58x in Exodus); "fine·linen" (root שש, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'cloths', dividing the verse into phrases of 7 and 11 words.
Onkelos
All the skilled-hearted men among those doing the work made the Tabernacle: ten curtains of twisted fine linen and blue, purple, and crimson dye — they made them with figures of cherubim, the work of a skilled craftsman.
Ramban
AND EVERY WISE-HEARTED MAN AMONG THEM THAT WROUGHT THE WORK, MADE THE TABERNACLE OF TEN CURTAINS. The Torah has repeated the [description of the] work of the Tabernacle five times. It mentions the whole of it at the time of the command in detail, and in general terms. First it says, “and you shall make it thus,” “and you shall make it thus,” and then it mentioned all things in a general way, and they will make all that I have commanded thee: the Tent of Meeting, and the ark of the Testimony, until according to all that I have commanded thee shall they do. The reason [why the command is repeated in a general way], is that G-d commanded Moses that he should tell Bezalel and Oholiab and all the wise men about the work in general terms, and only afterwards should they begin to do it, for they would not be suited for the sacred work until they had heard the scope of the whole undertaking and understood it all, and only then could they accept it upon themselves, when they know how to finish it. At the time of its actual construction he described it to them first in the general way as mentioned here, saying, let every wise-hearted man among you come, and make all that the Eternal hath commanded: the Tabernacle, its tent, etc. The statement of the details is, however, missing here; for surely Moses had to say to the wise men who did the work: “make the Tabernacle of ten curtains, each curtain of such-and-such a length and such-and-such a width,” and so on with the whole work. This procedure [of Moses’ telling the workers the exact details of the measurements] Scripture does not mention, for it is understood that he told them everything in order, since they made each part exactly as prescribed. And the reason why Scripture does not mention it is that it was not necessary for Moses to go with them into the smallest details as they are mentioned at the command and the construction; instead, he told it to them briefly, as if to say that they should make the Tabernacle of ten curtains, five opposite five, and they themselves understood that they had to make loops corresponding to clasps of gold in order to couple the curtains together. Similarly with the rest of the work, he hinted to them the matter in brief, and they understood everything. It is for this reason that Scripture does not dwell at length on this detail [of Moses’ instruction to the workers], since its hints [at the same time] at their wisdom, understanding, and good sense. After this Scripture describes again the whole work in a specific way as at first, stating, And every wise-hearted man among them that wrought the work made the Tabernacle; and he made curtains of goats’ hair; and he made the boards etc. Now it would have been sufficient in this whole subject for Scripture to have said, “and Moses told the whole congregation of the children of Israel all the work which G-d had commanded him,” and then say, “and the children of Israel did according to all that the Eternal had commanded Mose...
Ibn Ezra
"And they made" — beginning with the Tabernacle. "Twisted" (מְשֻׁזָּר) — in the language of Ishmael [Arabic], this means 'length.' Know that in Arabic the grammar of singular numerals differs from the rule of the Holy Tongue, and likewise in Aramaic. In Arabic, the feminine marker is always a heh at the end of nouns, while the masculine has no marker. Thus in the numeral 'three,' the form with heh marks the masculine, and the same applies to 'four,' 'eight,' and 'ten.' From there onward up to 'twenty,' the masculine takes no heh: eleven, twelve, nineteen — while the feminine takes the heh. The sole exception is the word for 'ten' itself, which, in order not to be confused with the masculine, is altered: they say שְׁתֵּים עֶשְׂרֵה and so on throughout. Thus in Arabic, the feminine forms are 'three,' 'four,' and 'ten.' When a numeral is in the construct state, it takes a tav for both masculine and feminine: שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה, 'these three men' (Ezek. 14:16), and שְׁלֹשֶׁת נְשֵׁי בָנָיו, 'his sons' three wives' (Gen. 7:13). The form שְׁמֹנָה is masculine, as is standard; the variant form שְׁמֹנֶה is feminine, following the pattern of עַשְׁתֵּי עֶשְׂרֵה.
Sforno
ויעשו כל חכם לב בעושי המלאכה, the most qualified among them built the Tabernacle (components) which involved weaving shapes of figures into the cloth so that they could be seen both on the outside and on the inside. (compare Yuma 72) These “curtains” were not thick as was the dividing curtain, פרכת. This portion repeats everything that has already been mentioned in connection with the instructions in Parshat Terumah. The reason why the Torah repeated all this is to inform us that when it came to the execution of the project they did everything so as to correspond to G’d’s will and to bring it to conclusion and make it functional as G’d desired. הארון, seeing that the Ark was the most distinguished of the furnishings of the Tabernacle, Betzalel, the master craftsman and architect fashioned this item personally. The sages say of Betzalel that he was capable of using the letters of the alphabet of the Holy Tongue in a manner similar to the way G’d had used them when creating the universe. (compare Berachot 55)
Or HaChaim
ויעשו כל חכם לב, Every wise-hearted man (employed for that task) made the Tabernacle, etc. The reason that the word עשה "he made" is used at the end of the verse though many artisans were involved in the construction, indicates that the work was performed as if only a single individual had made it all. The miraculous feature was that the normal minor discrepancies between how different artisans perform the same type of work could not be noticed in the completed product though that product was a composite to which many people had contributed their skills. This is how we can explain the repeated use by the Torah of the singular when speaking of a number of people who performed work. The singular used by the Torah again and again cannot refer to Betzalel as he obviously did not perform all this work himself. The fact that the Torah mentioned in 37,1 that Betzalel made the Holy Ark is proof that he did not make everything else. The reason the completed Tabernacle appeared as the work of a single artisan was that G'd inspired the various artisans in the manner in which they carried out their assignments. They did not strive to display the artist's normal individuality but strove to be part of a team. חכם לב בעשי המלאכה, of wise heart when performing the work. Perhaps the reason the Torah appears to repeat itself is that it wishes to teach us that the artisans became "wise-hearted" thanks to their being engaged in their sacred task. ויעשו, They constructed, etc. The reason that the Torah troubled itself to repeat all these details instead of summarising them by saying: "he did in accordance with all that G'd had commanded him," may be explained in the same way as Bereshit Rabbah explained that the Torah repeated the story of Eliezer at the well (Genesis chapter 24) as an expression of appreciation of how Abraham's servant carried out his mission. The same reasoning may be applied to the way Betzalel carried out his task in our portion.
Chizkuni
את המשכן, עשר יריעות, the inner curtains serving as the ceiling of the Tabernacle, ten each; they were the first parts of the Tabernacle to be constructed. This was followed by the structure itself, over which these curtains were spread, the structure being the most important part, they being the most beloved part. Following this, all the furnishings of the Tabernacle, inside and outside were constructed. This was followed by making the hanging curtains of the courtyard around it. כרובים מעשה חושב, “cherublike figures skillfully woven into the fabric by human hands”. When the Torah describes the ten curtain like carpets forming the lowest of the four layers of the Tabernacle’s “roof,” figures which were visible to people allowed into the Sanctuary, the Torah added the words: מעשה חושב, “made by man.” The other eleven carpets above the first ten, which were not seen by anyone, did not have any such pictures woven into them, as who would be there to appreciate them?
Tur HaArokh
ויעשו כל חכם לב, ”the wise-hearted among those doing the work, etc.” Nachmanides writes that the Torah repeats the expression מלאכת המשכן no fewer than five times during the stage where the carrying out of these instructions is described. In two instances the operative instruction is in the singular mode ועשית, i.e. 25,23 and In 25,10 the Torah uses the plural mode, indirect speech, i.e. ועשו, whereas in 31, 6-7 the plural mode indirect speech is used again although the directive is addressed primarily to Oholiov. The reason for all this is that initially, Moses, at the command of G’d, instructed the main architects and supervisors of the work, Betzalel and Oholiov, respectively, whereas these two experts instructed the various artisans working under them in their individual duties. None of these workers had become capable of performing these tasks until the holy spirit had descended on Betzalel through his being instructed and charged by Moses, personally. In chapter 35 the directive to make coverings as a portable roof for the Tabernacle was given, but only at this stage some details such as the need to make 10 carpet-like coverings, and the length and width of each of these, were revealed. As a general rule, although Moses had received detailed instructions in chapter 25-27, all the details were revealed to the people concerned as and when the time had come to commence work on them. The artisans already understood that in order to link two large carpets such as described one to another, they had to fashion loops and clasps in order to join them in such a fashion that they could easily dismantle the structure. The artisans had been granted sufficient insights by G’d to enable them to spontaneously attend to the details described in Parshat Terumah and Tetzaveh. When the Torah in chapter 36,8 first mentions ויעשו in the plural mode, this includes all the people previously described as חכם לב, “wise-hearted.” The subsequent use of the singular mode ויעש, describes individuals of this group of artisans fashioning certain parts of the project. When, in chapter 37,1 the Torah attributes certain furnishings as having been made by Betzalel, mentioning him by name, the Torah tells us that the work of making these furnishings required additional skill, skills not possessed by the חכמי לב. After all, he had been described as מלא רוח אלוקים, “filled with the spirit of G’d.” However, the Torah then reverts to the anonymous ויעש, in order for us to understand that he word ויעש, “he fashioned,” refers to one of the artisans filled with חכמת הלב in the paragraphs dealing with the fashioning of the Table and the Menorah, the golden altar and the copper altar, as well as the basin and the courtyard in all its details. Ibn Ezra, on the other hand, is of the opinion that the “anonymous” ויעש continues to describe work performed by Betzalel personally, so that that all the sacred vessels would have been attributed to him by the Torah. Nachmanides does not agree, pointing out that the same word ויעש in 38,10 introduces the construction of the courtyard around the Tabernacle, and it is most unlikely that this part of the project required the kind of holy spirit possessed only by Betzalel. The Torah, at that point or even earlier, reverts to the people endowed “only” with חכמת לב. Just as the actual making of all these components of the project “Tabernacle” are described both in general terms as well as in its specifics, the presentation of the work to Moses is also described both in general terms as in specific terms, i.e. only the finished product was brought to Moses. It is noteworthy that during the report of the construction of the Tabernacle and its auxiliaries, we do not find the recurring sentence כאשר צוה ה' את משה, “as Hashem had commanded Moses,” whereas in Parshat Pekudey, in connection with the garments of the Priests, this sentence recurs no fewer than eight times. The reason, presumably, is that when constructing the Tabernacle the Torah sums it all up in the 38,22 when the Torah writes that “Betzalel, son of Uri, son of Chur, had completed all that G’d had commanded Moses.” It is possible that the reason why the Torah repeats these matters in different ways is due to changes in the order of construction having taken place. The Torah, i.e. G’d, wanted to signal that in spite of Betzalel having changed the order in which the Tabernacle and the furnishings respectively were constructed, G’d had approved the changes so that whatever he had done was considered as complying with what “G’d had commanded Moses.”
Rashbam
ויעשו כל חכם לב; first they fashioned the Tabernacle itself; after that they made the furnishings, etc., as I explained on Exodus 25,10.
And he made loops of blue upon the edge of the one curtain that was outmost in the first set; likewise he made in the edge of the curtain that was outmost in the second set.
verse value 7388
Insights
Verse structure: 16 words, 70 letters. The shortest word is "upon" (עַ֣ל, 2 letters) and the longest is "the·outermost" (הַקִּ֣יצוֹנָ֔ה, 7 letters). Words sharing gematria 652: junction, junction. The root עשה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "upon" (root על, 114x in Exodus); "one" (root אחד, 95x in Exodus). First appearance of the root ללאה ("loops") in Exodus. The etnachta (major mid-verse pause) falls on 'junction', dividing the verse into phrases of 9 and 7 words.
Onkelos
He made loops of blue on the edge of one curtain, at the joining side; likewise he made on the edge of the curtain at the joining side of the second.
Fifty loops he made in the one curtain, and fifty loops he made in the edge of the curtain that was in the second set; the loops were opposite one to another.
verse value 7497
Insights
Verse structure: 17 words, 78 letters. The shortest word is "made" (עָשָׂה֮, 3 letters) and the longest is "in·the·cloth" (בַּיְרִיעָ֣ה, 6 letters). Words sharing gematria 461: loops, loops. The root ללאה appears 3 times in this verse. 10 unique roots are used. Frequent roots: "made" (root עשה, 322x in Exodus); "which" (root אשר, 245x in Exodus); "one" (root אחד, 95x in Exodus). The etnachta (major mid-verse pause) falls on 'second', dividing the verse into phrases of 13 and 4 words.
Onkelos
Fifty loops he made on one curtain, and fifty loops he made on the edge of the curtain that was at the joining side of the second — the loops corresponding one to another.
Ibn Ezra
The tav of הַלּוּלָאֹת is the feminine marker; the singular is לוּלָה, with the aleph replaced by a heh. Some say that from this same root comes הָרָה לָלֶת, 'a pregnant woman giving birth' (I Sam. 4:19).
And he made curtains of goats' hair for a tent over the tabernacle; eleven curtains he made them.
verse value 4645
Insights
Verse structure: 9 words, 43 letters. Verse gematria: 4645 = 5 × 929. The shortest word is "made" (עָשָׂ֥ה, 3 letters) and the longest is "eleven" (עַשְׁתֵּֽי־עֶשְׂרֵ֥ה, 8 letters). Words sharing gematria 690: cloths, cloths. The root עשה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "over·the·tabernacle" (root משכן, 58x in Exodus); "for·a·tent" (root אהל, 56x in Exodus). The etnachta (major mid-verse pause) falls on 'over·the·tabernacle', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיַּ֙עַשׂ֙ [and·made] (386) + יְרִיעֹ֣ת [cloths] (690) + עִזִּ֔ים [goats] (127) + לְאֹ֖הֶל [for·a·tent] (66) + עַל־הַמִּשְׁכָּ֑ן [over·the·tabernacle] (515) + עַשְׁתֵּֽי־עֶשְׂרֵ֥ה [eleven] (1355) + יְרִיעֹ֖ת [cloths] (690) + עָשָׂ֥ה [made] (375) + אֹתָֽם [them] (441) = 4645.
Onkelos
He made curtains of goat hair as a covering over the Tabernacle — eleven curtains he made.
Daat Zkenim
ויעש יריעות עזים, “he made curtains of goats’ hair. This was the first thing constructed of all the parts of the Tabernacle”, in order that they shall be ready to act as roofing over the Tabernacle when its boards would be complete. The Tabernacle was not to stand a single hour without covering (roofing). The second item to be constructed was these boards (which acted as walls.) They had to be next so that the furnishings, especially the Holy Ark could be brought inside. The Holy Ark was not to be left outside for even an hour.
The length of each curtain was thirty cubits, and four cubits the breadth of each curtain; the eleven curtains had one measure.
verse value 5846
Insights
Verse structure: 15 words, 64 letters. The shortest word is "length" (אֹ֜רֶךְ, 3 letters) and the longest is "the·cloth" (הַיְרִיעָ֣ה, 6 letters). Words sharing gematria 414: one, one. The root יריעה appears 3 times in this verse. 10 unique roots are used. Frequent roots: "one" (root אחד, 95x in Exodus); "by·the·cubit" (root אמה, 66x in Exodus); "and·four" (root ארבע, 47x in Exodus). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 10 and 5 words.
Onkelos
The length of one curtain was thirty cubits, and four cubits the width of one curtain — the same measure for the eleven curtains.
And he coupled five curtains by themselves, and six curtains by themselves.
verse value 3444 — לְבָ֑ד = 36 (double-Chai)
Insights
Verse structure: 7 words, 33 letters. Notable word values: "by·themselves" (לְבָ֑ד) = 36, double chai. The shortest word is "by·themselves" (לְבָ֑ד, 3 letters) and the longest is "the·cloths" (הַיְרִיעֹ֖ת, 6 letters). Words sharing gematria 695: the·cloths, the·cloths. The root יריעה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·six" (root שש, 58x in Exodus); "five" (root חמש, 55x in Exodus); "the·cloths" (root יריעה, 41x in Exodus). The etnachta (major mid-verse pause) falls on 'by·themselves', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיְחַבֵּ֛ר [and·he·joined] (226) + אֶת־חֲמֵ֥שׁ [five] (749) + הַיְרִיעֹ֖ת [the·cloths] (695) + לְבָ֑ד [by·themselves] (36) + וְאֶת־שֵׁ֥שׁ [and·six] (1007) + הַיְרִיעֹ֖ת [the·cloths] (695) + לְבָֽד [by·themselves] (36) = 3444.
Onkelos
He joined five of the curtains by themselves and six of the curtains by themselves.
Targum Yonatan
And he joined five curtains together, corresponding with the five books of the law; and six curtains together, corresponding with the six orders of the Mishna.
And he made fifty loops on the edge of the curtain that was outmost in the first set, and fifty loops he made upon the edge of the curtain which was outmost in the second set.
verse value 7137
Insights
Verse structure: 15 words, 70 letters. The shortest word is "upon" (עַ֚ל, 2 letters) and the longest is "the·cloth" (הַיְרִיעָ֔ה, 6 letters). Words sharing gematria 461: loops, loops. The root עשה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "upon" (root על, 114x in Exodus); "fifty" (root חמש, 55x in Exodus). The etnachta (major mid-verse pause) falls on 'junction', dividing the verse into phrases of 8 and 7 words.
Onkelos
He made fifty loops on the edge of the curtain at the joining side, and fifty loops he made on the edge of the curtain at the joining side of the second.
And he made fifty clasps of bronze to couple the tent together, that it might be one.
verse value 3052 — אֶחָֽד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 34 letters. Notable word values: "one" (אֶחָֽד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָֽד, 3 letters) and the longest is "the·tent" (אֶת־הָאֹ֖הֶל, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "to·couple" (לְחַבֵּ֥ר). 8 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "to·become" (root היה, 235x in Exodus); "one" (root אחד, 95x in Exodus). The etnachta (major mid-verse pause) falls on 'fifty', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיַּ֛עַשׂ [and·made] (386) + קַרְסֵ֥י [clasps·of] (370) + נְחֹ֖שֶׁת [bronze] (758) + חֲמִשִּׁ֑ים [fifty] (398) + לְחַבֵּ֥ר [to·couple] (240) + אֶת־הָאֹ֖הֶל [the·tent] (442) + לִהְיֹ֥ת [to·become] (445) + אֶחָֽד [one] (13) = 3052.
Onkelos
He made fifty clasps of bronze to join the Tabernacle together, so that it would be one.
Each board had two tenons, joined one to another. Thus did he make for all the boards of the tabernacle.
verse value 4943 — הָֽאֶחָ֔ד = 18 (chai)
Insights
Verse structure: 12 words, 44 letters. Notable word values: "one" (הָֽאֶחָ֔ד) = 18, chai, 'life'. Verse gematria: 4943 is prime. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "fitted·together" (מְשֻׁ֨לָּבֹ֔ת, 5 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "tenons" (יָדֹ֗ת). The root אחד appears 3 times in this verse. 9 unique roots are used. Frequent roots: "made" (root עשה, 322x in Exodus); "to·all" (root כל, 121x in Exodus); "two" (root שנים, 101x in Exodus). The etnachta (major mid-verse pause) falls on 'to·one', dividing the verse into phrases of 7 and 5 words. Full calculation: שְׁתֵּ֣י [two] (710) + יָדֹ֗ת [tenons] (414) + לַקֶּ֙רֶשׁ֙ [for·the·plank] (630) + הָֽאֶחָ֔ד [one] (18) + מְשֻׁ֨לָּבֹ֔ת [fitted·together] (772) + אַחַ֖ת [one] (409) + אֶל־אֶחָ֑ת [to·one] (440) + כֵּ֣ן [so] (70) + עָשָׂ֔ה [made] (375) + לְכֹ֖ל [to·all] (80) + קַרְשֵׁ֥י [the·planks·of] (610) + הַמִּשְׁכָּֽן [Tabernacle] (415) = 4943.
Onkelos
Each plank had two tenons, fitting one opposite another — so he made all the planks of the Tabernacle.
And he made forty sockets of silver under the twenty boards: two sockets under one board for its two tenons, and two sockets under another board for its two tenons.
verse value 9150 — הָאֶחָד֙ = 18 (chai)
Insights
Verse structure: 18 words, 88 letters. Notable word values: "one" (הָאֶחָד֙) = 18, chai, 'life'. The shortest word is "made" (עָשָׂ֕ה, 3 letters) and the longest is "and·forty" (וְאַרְבָּעִים֙, 7 letters). Words sharing gematria 1413: under·the·plank, under·the·plank. The root שנים appears 4 times in this verse. 10 unique roots are used. Frequent roots: "made" (root עשה, 322x in Exodus); "two" (root שנים, 101x in Exodus); "its·tenons" (root יד, 100x in Exodus). The etnachta (major mid-verse pause) falls on 'the·planks', dividing the verse into phrases of 6 and 12 words.
Onkelos
He made forty silver sockets beneath the twenty planks — two sockets under one plank for its two tenons, and two sockets under one plank for its two tenons.
that they might be double beneath, and in like manner they should be complete to the top of it to the first ring. Thus he did to both of them in the two corners.
verse value 4637
Insights
Verse structure: 14 words, 65 letters. Verse gematria: 4637 is prime. The shortest word is "so" (כֵּ֚ן, 2 letters) and the longest is "to·the·ring" (אֶל־הַטַּבַּ֖עַת, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "matched" (תוֹאֲמִם֮), "at·its·top" (אֶל־רֹאשׁ֔וֹ). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "made" (root עשה, 322x in Exodus); "and·they·were" (root היה, 235x in Exodus); "for·both·of·them" (root שנים, 101x in Exodus). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 9 and 5 words. Full calculation: וְהָי֣וּ [and·they·were] (27) + תוֹאֲמִם֮ [matched] (487) + מִלְּמַ֒טָּה֒ [from·below] (124) + וְיַחְדָּ֗ו [and·together] (34) + יִהְי֤וּ [they·shall·be] (31) + תַמִּים֙ [complete] (490) + אֶל־רֹאשׁ֔וֹ [at·its·top] (538) + אֶל־הַטַּבַּ֖עַת [to·the·ring] (517) + הָאֶחָ֑ת [one] (414) + כֵּ֚ן [so] (70) + עָשָׂ֣ה [made] (375) + לִשְׁנֵיהֶ֔ם [for·both·of·them] (435) + לִשְׁנֵ֖י [for·the·two] (390) + הַמִּקְצֹעֹֽת [the·corners] (705) = 4637.
Onkelos
They were aligned from below, and together they were aligned at its top, to one ring — so he made for both of them, for the two corners.
Chizkuni
והיו תואמים ויחדו יהיו תמים, ”they would match twin like, exactly at the bottom, and join together into a ring at the top (so that they will be eight);” the verse is to be understood as follows: the word יהיו next to the word יחדו is to be understood as in the present tense as in Exodus 18,26: יביאון אל משה “they would bring to Moses,“ or as at the end of that verse: ישפוטו הם, “they would judge.” The author cites more such examples of words sounding as if in the future tense really describing the present tense.
And there were eight boards, and their sockets of silver, sixteen sockets: under every board two sockets.
verse value 4989 — הָאֶחָֽד = 18 (chai)
Insights
Verse structure: 15 words, 61 letters. Notable word values: "one" (הָאֶחָֽד) = 18, chai, 'life'. Verse gematria: 4989 = 3 × 1663. The shortest word is "silver" (כֶּ֔סֶף, 3 letters) and the longest is "and·their·sockets" (וְאַדְנֵיהֶ֣ם, 7 letters). Words sharing gematria 605: six, the·plank. The root אדן appears 4 times in this verse. 10 unique roots are used. Frequent roots: "and·there·were" (root היה, 235x in Exodus); "two" (root שנים, 101x in Exodus); "one" (root אחד, 95x in Exodus). The etnachta (major mid-verse pause) falls on 'sockets', dividing the verse into phrases of 8 and 7 words.
Onkelos
There were eight planks, and their silver sockets were sixteen sockets — two sockets, two sockets under each plank.
And he made bars of acacia-wood: five for the boards of the one side of the tabernacle,
verse value 3157
Insights
Verse structure: 8 words, 37 letters. The shortest word is "wood" (עֲצֵ֣י, 3 letters) and the longest is "side·of·the·Tabernacle" (צֶֽלַע־הַמִּשְׁכָּ֖ן, 8 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "bars·of" (בְּרִיחֵ֖י). 8 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "one" (root אחד, 95x in Exodus); "side·of·the·Tabernacle" (root משכן, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'acacia', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיַּ֥עַשׂ [and·made] (386) + בְּרִיחֵ֖י [bars·of] (230) + עֲצֵ֣י [wood] (170) + שִׁטִּ֑ים [acacia] (359) + חֲמִשָּׁ֕ה [five] (353) + לְקַרְשֵׁ֥י [for·the·planks·of] (640) + צֶֽלַע־הַמִּשְׁכָּ֖ן [side·of·the·Tabernacle] (605) + הָאֶחָֽת [one] (414) = 3157.
Onkelos
He made bars of acacia wood — five for the planks of one side of the Tabernacle,
And he made the middle bar to pass through in the midst of the boards from the one end to the other.
verse value 3341
Insights
Verse structure: 8 words, 42 letters. Verse gematria: 3341 = 13 × 257. The shortest word is "and·made" (וַיַּ֖עַשׂ, 4 letters) and the longest is "the·bar" (אֶת־הַבְּרִ֣יחַ, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·bar" (אֶת־הַבְּרִ֣יחַ), "to·run·through" (לִבְרֹ֙חַ֙). The root קצה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "the·planks" (root קרש, 44x in Exodus); "in·the·midst·of" (root תוך, 32x in Exodus). The etnachta (major mid-verse pause) falls on 'middle', dividing the verse into phrases of 3 and 5 words. Full calculation: וַיַּ֖עַשׂ [and·made] (386) + אֶת־הַבְּרִ֣יחַ [the·bar] (626) + הַתִּיכֹ֑ן [middle] (485) + לִבְרֹ֙חַ֙ [to·run·through] (240) + בְּת֣וֹךְ [in·the·midst·of] (428) + הַקְּרָשִׁ֔ים [the·planks] (655) + מִן־הַקָּצֶ֖ה [from·one·end] (290) + אֶל־הַקָּצֶֽה [to·end] (231) = 3341.
Onkelos
He made the middle bar to pass through the middle of the planks from end to end.
Ibn Ezra
The word לִבְרֹחַ is in the qal binyan, yet its meaning is like מַבְרִיחַ, which is from the heavy binyan (הבנין הכבד) — as in יֹרֶה וְיוֹרֶה, 'shoot and shoot again' (II Kings 13:17); and there are many such cases.
Targum Yonatan
made the middle bar to mortise in the midst of the boards from end to end,-of the tree which our father Abraham planted in Beira of Sheba, praying there in the Name of the Word of the Lord, the everlasting, God.
And he overlaid the boards with gold, and made their rings of gold for holders for the bars, and overlaid the bars with gold.
verse value 4176
Insights
Verse structure: 11 words, 54 letters. The shortest word is "he·overlaid" (צִפָּ֣ה, 3 letters) and the longest is "and·the·planks" (וְֽאֶת־הַקְּרָשִׁ֞ים, 9 letters). Words sharing gematria 14: gold, gold, gold. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "he·overlaid" (צִפָּ֣ה), "and·their·rings" (וְאֶת־טַבְּעֹתָם֙). The root זהב appears 3 times in this verse. 7 unique roots are used. Frequent roots: "made" (root עשה, 322x in Exodus); "gold" (root זהב, 105x in Exodus); "holders" (root בית, 56x in Exodus). The etnachta (major mid-verse pause) falls on 'for·the·bars', dividing the verse into phrases of 8 and 3 words. Full calculation: וְֽאֶת־הַקְּרָשִׁ֞ים [and·the·planks] (1062) + צִפָּ֣ה [he·overlaid] (175) + זָהָ֗ב [gold] (14) + וְאֶת־טַבְּעֹתָם֙ [and·their·rings] (928) + עָשָׂ֣ה [made] (375) + זָהָ֔ב [gold] (14) + בָּתִּ֖ים [holders] (452) + לַבְּרִיחִ֑ם [for·the·bars] (290) + וַיְצַ֥ף [and·overlaid] (186) + אֶת־הַבְּרִיחִ֖ם [the·bars] (666) + זָהָֽב [gold] (14) = 4176.
Onkelos
He overlaid the planks with gold, and made their rings of gold as places for the bars, and he overlaid the bars with gold.
And he made for it four pillars of acacia, and overlaid them with gold, their hooks being of gold; and he cast for them four sockets of silver.
verse value 2293
Insights
Verse structure: 13 words, 55 letters. Verse gematria: 2293 is prime. The shortest word is "for·it" (לָ֗הּ, 2 letters) and the longest is "sockets·of·silver" (אַדְנֵי־כָֽסֶף, 7 letters). Words sharing gematria 278: four, four. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·overlaid·them" (וַיְצַפֵּ֣ם). The root ארבע appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "gold" (root זהב, 105x in Exodus); "to·them" (root הם, 49x in Exodus). The etnachta (major mid-verse pause) falls on 'gold', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיַּ֣עַשׂ [and·made] (386) + לָ֗הּ [for·it] (35) + אַרְבָּעָה֙ [four] (278) + עַמּוּדֵ֣י [the·posts·of] (130) + שִׁטִּ֔ים [acacia] (359) + וַיְצַפֵּ֣ם [and·overlaid·them] (226) + זָהָ֔ב [gold] (14) + וָוֵיהֶ֖ם [their·hooks] (67) + זָהָ֑ב [gold] (14) + וַיִּצֹ֣ק [and·cast] (206) + לָהֶ֔ם [to·them] (75) + אַרְבָּעָ֖ה [four] (278) + אַדְנֵי־כָֽסֶף [sockets·of·silver] (225) = 2293.
Onkelos
He made for it four pillars of acacia wood and overlaid them with gold; their hooks were of gold; and he cast for them four silver sockets.
Chizkuni
ויעש לה ארבעה עמודי שטים, “he made for it (the dividing curtain) four pillars of acacia wood.” We have explained already on Parshat Trumah 26,32, why the pillars for the dividing curtain and the pillars at the entrance to the Tabernacle were required, and their respective numbers.
and the five pillars of it with their hooks; and he overlaid their capitals and their fillets with gold; and their five sockets were of copper.
verse value 3817
Insights
Verse structure: 10 words, 56 letters. Verse gematria: 3817 = 11 × 347. The shortest word is "gold" (זָהָ֑ב, 3 letters) and the longest is "and·its·posts" (וְאֶת־עַמּוּדָ֤יו, 9 letters). Words sharing gematria 353: five, five. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·its·posts" (וְאֶת־עַמּוּדָ֤יו), "and·their·hooks" (וְאֶת־וָ֣וֵיהֶ֔ם). The root חמש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "gold" (root זהב, 105x in Exodus); "five" (root חמש, 55x in Exodus); "copper" (root נחשת, 39x in Exodus). The etnachta (major mid-verse pause) falls on 'gold', dividing the verse into phrases of 7 and 3 words. Full calculation: וְאֶת־עַמּוּדָ֤יו [and·its·posts] (543) + חֲמִשָּׁה֙ [five] (353) + וְאֶת־וָ֣וֵיהֶ֔ם [and·their·hooks] (474) + וְצִפָּ֧ה [and·overlaid] (181) + רָאשֵׁיהֶ֛ם [their·capitals] (556) + וַחֲשֻׁקֵיהֶ֖ם [and·their·bands] (469) + זָהָ֑ב [gold] (14) + וְאַדְנֵיהֶ֥ם [and·their·sockets] (116) + חֲמִשָּׁ֖ה [five] (353) + נְחֹֽשֶׁת [copper] (758) = 3817.
Onkelos
And its five pillars with their hooks — he overlaid their tops and their bands with gold, and their five sockets were of bronze.
Chizkuni
וצפה ראשיהם וחשוקיהם זהב, “and he overlaid their tops and their fillets with gold.” According to Rashi’s commentary on Parshat Pekudey (38,22), Betzalel divined some matters which even his teacher Moses had not instructed him in.
Onkelos
Ibn Ezra
Or HaChaim