And of the blue, and purple, and scarlet, they made plaited garments, for ministering in the holy place, and made the holy garments for Aaron, as Hashem commanded Moses.
verse value 8170 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 17 words, 82 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 8170 = 86 × 95; 86 is the value of Elohim. The shortest word is "they·made" (עָשׂ֥וּ, 3 letters) and the longest is "and·from·the·blue" (וּמִן־הַתְּכֵ֤לֶת, 8 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·from·the·blue" (וּמִן־הַתְּכֵ֤לֶת), "and·the·purple" (וְהָֽאַרְגָּמָן֙), "service·vestments" (בִגְדֵי־שְׂרָ֖ד). The root עשה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "they·made" (root עשה, 322x in Exodus); "Moses" (root משה, 277x in Exodus). The etnachta (major mid-verse pause) falls on 'in·the·sanctuary', dividing the verse into phrases of 8 and 9 words.
Onkelos
From the blue, purple, and crimson yarn they made the service garments for ministering in the Sanctuary, and they made the sacred vestments for Aaron, as Hashem had commanded Moses.
Rashi
ומן התכלת והארגמן וגו׳ AND OF THE BLUE PURPLE AND OF THE RED PURPLE etc. — But there is no mention of linen here. From this fact I derive (cf. Rashi on Exodus 31:10) that these בגדי שרד mentioned here were not identical with the garments of the priests, for there was linen in the garments of the priests. But these were the cloths with which they covered up the holy vessels at the time of removing and packing up the articles in the Tabernacle when they set out on their journeyings which indeed had no linen in them.
Ibn Ezra
"The service garments" — these are the ones mentioned in the portion of 'In the wilderness of Sinai,' where Hashem commanded that the Ark be covered with the parokhet curtain on account of its honor, and over the parokhet a covering of tachash hide, and over this covering a garment entirely of blue. By way of reason: the blue is on account of the honor of the Ark — if the air was clear; but if rain fell, one would remove it and the tachash-hide covering would be placed upon it. Over the Table of the Presence [was spread] a blue garment and a crimson garment, and over those a covering of tachash hide; a blue garment over the Menorah and over the golden altar; purple over the altar of the burnt-offering; and over everything, tachash hide. Having mentioned the service garments, he [now] mentions the sacred garments, which belong to Aaron, who is the High Priest, and proceeds to explain them.
Sforno
בגדי שרד, covers about which the only information we have is that the picture on each indicated which object each one was to cover.
Or HaChaim
כאשר צוה ה׳ את משה; as G'd had commanded Moses. The Torah emphasises this to tell us that the Tabernacle corresponded to G'd's instructions in all its details as we already explained in connection with 27,20 that G'd considered that Moses had a personal share, i.e. merit, in every detail of the construction of the Tabernacle although he personally had not been commanded to perform the work. Another meaning of the verse is simply that when the artisans were about to commence any part of the work, they would first say "as per G'd's instructions to Moses." Another reason the Torah had to write this verse is that there is no commandment which does not contain elements over and beyond its performance with one's hands or other parts of one's body. The Torah never revealed more than a fraction of the totality of a commandment as we know from a statement of Rabbi Yochanan in Gittin 60. There were then intellectual dimensions to the commandments G'd had given to Moses which are not recorded in the written text. The Torah here testified that all these dimensions were complied with and that the artisans deserved credit for this. Whereas some of these hidden dimensions of a מצוה are alluded to by the way the legislation in question is recorded in the Torah such as the "crowns" on the letters, others are not, though most of the hidden aspects of each מצוה were revealed to Moses while he was on Mount Sinai. We have Rabbi Akiva telling us in Sanhedrin 106 that one could deduce 300 halachot from the shape of the uppper part of the letter ל alone. At any rate, the message of the Torah here is that all the hidden aspects connected with construction of the Holy Tabernacle were carried out by those concerned with constructing it.
Chizkuni
עשו בגדי שרד, “they made into sacramental vestments.” Each garment was composed of a different kind of fabric. How did this work out? All the coverings needed to transport the Tabernacle’s furnishings in, such as the candlestick, the table, the golden altar, the laver, etc., were made totally of blue wool, תכלת. For instance, the coverings for the copper altar were made of red wool, (Numbers 4,13), and the covers for the Table and the showbreads were made of purple coloured wool, (Numbers 4,8). All the details have been spelled out in the Book of Numbers chapter 4.
And they did beat the gold into thin plates, and cut it into threads, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, the work of the skillful workman.
verse value 8047
Insights
Verse structure: 17 words, 78 letters. Verse gematria: 8047 = 13 × 619. The shortest word is "the·fine·linen" (הַשֵּׁ֑שׁ, 3 letters) and the longest is "and·they·hammered·out" (וַֽיְרַקְּע֞וּ, 6 letters). Words sharing gematria 434: and·in·the·midst·of, and·in·the·midst·of, and·in·the·midst·of. 7 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·they·hammered·out" (וַֽיְרַקְּע֞וּ), "the·sheets·of" (אֶת־פַּחֵ֣י), "and·cut" (וְקִצֵּ֣ץ). The root תוך appears 4 times in this verse. 14 unique roots are used. Frequent roots: "to·do" (root עשה, 322x in Exodus); "gold" (root זהב, 105x in Exodus); "the·fine·linen" (root שש, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'the·fine·linen', dividing the verse into phrases of 15 and 2 words.
Onkelos
They hammered out sheets of gold and cut threads to work into the blue, the purple, the crimson yarn, and the fine linen — the work of a craftsman.
Rashi
וירקעו AND THEY DID EXTEND — וירקעו is of the same root and meaning as, (Psalms 136:6) “To Him that stretcheth out (לרקע) the earth”. Render וירקעו as the Targum does: ורדידו, they extended by beating. Plates did they beat out of the gold; in old French estendre — to extend into thin plates. Here it informs you how they wove the gold together with the woollen threads. They beat out the thin plates and from them they cut threads along the length of the plates to make of these threads a mixture (to mix them) with each of the different kind of woolen threads in the ephod and the breast-plate in regard to which gold is mentioned in this connection. One thread of gold they intertwined with six threads of blue purple, and so with each kind of wool. For all the materials had their threads six-fold, and the gold formed the seventh with each of them (cf. Yoma 72a).
Ramban
AND THEY BEAT THE GOLD INTO THIN PLATES. In all the sacred work that was done, Scripture did not add an explanation as to the method of execution except for here. It should rather have said: “and they made the ephod of gold, and blue-purple etc., the work of a skilful workman; they made shoulder-pieces for it etc.,” for such is the way it describes all of them. It is possible that Scripture relates here [how it was made] because of the original thought that they had to put into making the gold threads, for they were greatly astonished [to be told] that the gold should be spun and twined as is done with wool or linen, for no-one ever heard of doing such a thing until that day.
Sforno
וירקעו את פחי הזהב, the donours of the gold for the priestly garment already flattened the gold into thin stripes so they could easily be converted and cut into “threads” to be embroidered in these garments. וקצץ פתילים, the respective artisan. He used the flat sheets of gold to cut the threads from.
Rabbeinu Bahya
וירקעו את פחי הזהב, “they hammered out the thin sheets of gold, etc.” Nachmanides points out that this is the only time the Torah elaborates on how the work was performed. Had the Torah not pursued a definite intent here it should simply have written: “they made the ephod out of gold, blue wool, and purple wool.” Perhaps the Torah wanted to describe the unusual instruction that gold should be integral to a fabric made primarily out of different colored woolen threads. Hence the Torah explains that the gold was to be beaten into thin strips to make it compatible with the woolen threads.
Tur HaArokh
וירקעו את פחי הזהב, “they hammered out the thin sheets of gold;” Nachmanides comments that nowhere has this process of turning gold into sheets been described in the whole Torah except here. It is quite possible that the Torah here reports on a new discovery of how to make golden threads. Subsequently, these golden threads could be interwoven as easily as linen and wool. It had not occurred to anyone to do this prior to the making of the priestly garments.
They made shoulder-pieces for it, joined together; at the two ends was it joined together.
verse value 3204
Insights
Verse structure: 6 words, 27 letters. The shortest word is "it·was·attached" (חֻבָּֽר, 3 letters) and the longest is "its·ends" (קְצוֹתָ֖יו, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "they·made·for·it" (עָֽשׂוּ־ל֖וֹ). The root חבר appears 2 times in this verse. 5 unique roots are used. Frequent roots: "they·made·for·it" (root עשה, 322x in Exodus); "on·its·two" (root שנה, 39x in Exodus); "its·ends" (root קצה, 30x in Exodus). The etnachta (major mid-verse pause) falls on 'joined', dividing the verse into phrases of 3 and 3 words. Full calculation: כְּתֵפֹ֥ת [shoulder-pieces] (900) + עָֽשׂוּ־ל֖וֹ [they·made·for·it] (412) + חֹבְרֹ֑ת [joined] (610) + עַל־שְׁנֵ֥י [on·its·two] (460) + קְצוֹתָ֖יו [its·ends] (612) + חֻבָּֽר [it·was·attached] (210) = 3204.
Onkelos
Shoulder-pieces were made for it, joined together; it was joined at its two edges.
And the skillfully woven band, that was upon it, with which to gird it on, was of the same piece and like the work of it: of gold, of blue, and purple, and scarlet, and fine twined linen, as Hashem commanded Moses.
verse value 6996 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 18 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "like·its·work" (כְּמַעֲשֵׂ֒הוּ֒, 6 letters). The root אשר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "Moses" (root משה, 277x in Exodus); "which" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'twisted', dividing the verse into phrases of 14 and 4 words.
Onkelos
The decorative band upon it, which was part of it, was made in the same manner — of gold, blue, purple, and crimson yarn, and twisted fine linen, as Hashem had commanded Moses.
Sforno
כאשר צוה ה' את משה, in every detail of every activity connected with the construction of the Tabernacle the people carrying out the word did so imbued with the thought that they were carrying out G’d’s will as it had been revealed to Moses.
And they wrought the onyx stones, enclosed in settings of gold, graven with the engravings of a signet, according to the names of the children of Israel.
verse value 5889
Insights
Verse structure: 12 words, 55 letters. The shortest word is "gold" (זָהָ֑ב, 3 letters) and the longest is "the·stones·of" (אֶת־אַבְנֵ֣י, 6 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "engraved" (מְפֻתָּחֹת֙), "with·the·names·of" (עַל־שְׁמ֖וֹת). 12 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "sons·of" (root בן, 189x in Exodus); "gold" (root זהב, 105x in Exodus). The etnachta (major mid-verse pause) falls on 'gold', dividing the verse into phrases of 6 and 6 words. Full calculation: וַֽיַּעֲשׂוּ֙ [and·made] (392) + אֶת־אַבְנֵ֣י [the·stones·of] (464) + הַשֹּׁ֔הַם [onyx] (350) + מֻֽסַבֹּ֖ת [enclosed] (502) + מִשְׁבְּצֹ֣ת [settings·of] (832) + זָהָ֑ב [gold] (14) + מְפֻתָּחֹת֙ [engraved] (928) + פִּתּוּחֵ֣י [engravings·of] (504) + חוֹתָ֔ם [seal] (454) + עַל־שְׁמ֖וֹת [with·the·names·of] (846) + בְּנֵ֥י [sons·of] (62) + יִשְׂרָאֵֽל [Israel] (541) = 5889.
Onkelos
They made the beryl stones set in gold settings, engraved with distinct inscription, with the names of the children of Israel.
Ibn Ezra
The meaning of "and they made the shoham stones" is in the manner of preparation, as in "and he hastened to prepare it" (Gen. 18:7).
Chizkuni
ויעשו את אבני השהם, “they “made,” i.e. arranged the onyx stones;” the root עשה is also used in this sense elsewhere, as in Genesis 18,7: וימהר לעשות אותו, “he hastened to prepare it.”
And he made the breastplate, the work of the skillful workman, like the work of the ephod: of gold, of blue, and purple, and scarlet, and fine twined linen.
verse value 5984
Insights
Verse structure: 13 words, 54 letters. The shortest word is "designer" (חֹשֵׁ֖ב, 3 letters) and the longest is "the·breastpiece" (אֶת־הַחֹ֛שֶׁן, 6 letters). The root מעשה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "gold" (root זהב, 105x in Exodus); "fine·linen" (root שש, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'ephod', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיַּ֧עַשׂ [and·made] (386) + אֶת־הַחֹ֛שֶׁן [the·breastpiece] (764) + מַעֲשֵׂ֥ה [work·of] (415) + חֹשֵׁ֖ב [designer] (310) + כְּמַעֲשֵׂ֣ה [like·the·work·of] (435) + אֵפֹ֑ד [ephod] (85) + זָהָ֗ב [gold] (14) + תְּכֵ֧לֶת [blue] (850) + וְאַרְגָּמָ֛ן [purple] (300) + וְתוֹלַ֥עַת [and·crimson] (912) + שָׁנִ֖י [crimson] (360) + וְשֵׁ֥שׁ [fine·linen] (606) + מׇשְׁזָֽר [twisted] (547) = 5984.
Onkelos
He made the breastpiece — the work of a craftsman — like the work of the ephod: of gold, blue, purple, and crimson yarn, and twisted fine linen.
Targum Yonatan
And he made the Breastplate, the work of the artificer, according to the work of the ephoda, of gold, hyacinth, and purple, and crimson, and fine linen twined.
And they set in it four rows of stones: a row of carnelian, topaz, and smaragd was the first row.
verse value 1961 — הָאֶחָֽד = 18 (chai)
Insights
Verse structure: 10 words, 43 letters. Notable word values: "one" (הָאֶחָֽד) = 18, chai, 'life'. Verse gematria: 1961 = 37 × 53. The shortest word is "stone" (אָ֑בֶן, 3 letters) and the longest is "and·they·set·in·it" (וַיְמַ֨לְאוּ־ב֔וֹ, 8 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·they·set·in·it" (וַיְמַ֨לְאוּ־ב֔וֹ), "rows·of" (ט֣וּרֵי). The root טור appears 3 times in this verse. 8 unique roots are used. Frequent roots: "one" (root אחד, 95x in Exodus); "four" (root ארבע, 47x in Exodus); "and·they·set·in·it" (root מלא, 35x in Exodus). The etnachta (major mid-verse pause) falls on 'stone', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיְמַ֨לְאוּ־ב֔וֹ [and·they·set·in·it] (101) + אַרְבָּעָ֖ה [four] (278) + ט֣וּרֵי [rows·of] (225) + אָ֑בֶן [stone] (53) + ט֗וּר [row] (215) + אֹ֤דֶם [carnelian] (45) + פִּטְדָה֙ [topaz] (98) + וּבָרֶ֔קֶת [and·emerald] (708) + הַטּ֖וּר [the·row] (220) + הָאֶחָֽד [one] (18) = 1961.
Onkelos
They set in it four rows of precious stones. The first row: carnelian, chrysolite, and emerald — one row.
Targum Yonatan
And they filled it with four rows of precious gems, (margalyan,) corresponding with the four corners of the world. The first row, carnelian, topaz, and carbuncle, row one: and upon them were engraven and expressed the names of three tribes, Reuben, Shimeon, and Levi.
And the second row, a carbuncle, a sapphire, and an emerald.
verse value 1182
Insights
Verse structure: 5 words, 21 letters. The shortest word is "turquoise" (נֹ֥פֶךְ, 3 letters) and the longest is "and·the·row" (וְהַטּ֖וּר, 5 letters). 5 unique roots are used. Frequent roots: "second" (root שני, 52x in Exodus). The etnachta (major mid-verse pause) falls on 'second', dividing the verse into phrases of 2 and 3 words. Full calculation: וְהַטּ֖וּר [and·the·row] (226) + הַשֵּׁנִ֑י [second] (365) + נֹ֥פֶךְ [turquoise] (150) + סַפִּ֖יר [sapphire] (350) + וְיָהֲלֹֽם [and·diamond] (91) = 1182.
Onkelos
The second row: smaragd, sapphire, and jacinth.
Targum Yonatan
And the name of the second row, smarag, and sapphire, and chalcedony: and upon them was inscribed and set forth the name of three tribes, Jehudah, Dan, and Naphtali.
And the fourth row, a beryl, an onyx, and a jasper; they were enclosed in fittings of gold in their settings.
verse value 4346
Insights
Verse structure: 9 words, 43 letters. The shortest word is "onyx" (שֹׁ֖הַם, 3 letters) and the longest is "the·fourth" (הָֽרְבִיעִ֔י, 6 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "onyx" (שֹׁ֖הַם), "enclosed" (מֽוּסַבֹּ֛ת), "in·their·mountings" (בְּמִלֻּאֹתָֽם). 9 unique roots are used. Frequent roots: "gold" (root זהב, 105x in Exodus). First appearance of the root משבצות ("settings") in Exodus. The etnachta (major mid-verse pause) falls on 'and·jasper', dividing the verse into phrases of 5 and 4 words. Full calculation: וְהַטּוּר֙ [and·the·row] (226) + הָֽרְבִיעִ֔י [the·fourth] (297) + תַּרְשִׁ֥ישׁ [a·beryl] (1210) + שֹׁ֖הַם [onyx] (345) + וְיָשְׁפֵ֑ה [and·jasper] (401) + מֽוּסַבֹּ֛ת [enclosed] (508) + מִשְׁבְּצֹ֥ת [settings] (832) + זָהָ֖ב [gold] (14) + בְּמִלֻּאֹתָֽם [in·their·mountings] (513) = 4346.
Onkelos
The fourth row: sea-colored stone, beryl, and panther-stone — set in gold settings in their completeness.
Targum Yonatan
And the name of the fourth row, chrysolite, and onyx, and jasper: and upon them inscribed and set forth the name of three tribes, Zebulon, Joseph, and Benjamin: enchased and set in gold in their infillings.
And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one according to his name, for the twelve tribes.
verse value 6842
Insights
Verse structure: 14 words, 64 letters. The shortest word is "they" (הֵ֛נָּה, 3 letters) and the longest is "sons·of·Israel" (בְּנֵי־יִשְׂרָאֵ֥ל, 8 letters). Words sharing gematria 311: man, tribe. The root שם appears 3 times in this verse. 10 unique roots are used. Frequent roots: "sons·of·Israel" (root בן, 189x in Exodus); "two" (root שנים, 101x in Exodus); "man" (root איש, 90x in Exodus). The etnachta (major mid-verse pause) falls on 'with·their·names', dividing the verse into phrases of 7 and 7 words. Full calculation: וְ֠הָאֲבָנִ֠ים [and·the·stones] (114) + עַל־שְׁמֹ֨ת [with·the·names·of] (840) + בְּנֵי־יִשְׂרָאֵ֥ל [sons·of·Israel] (603) + הֵ֛נָּה [they] (60) + שְׁתֵּ֥ים [two] (750) + עֶשְׂרֵ֖ה [-teen] (575) + עַל־שְׁמֹתָ֑ם [with·their·names] (880) + פִּתּוּחֵ֤י [engravings·of] (504) + חֹתָם֙ [seal] (448) + אִ֣ישׁ [man] (311) + עַל־שְׁמ֔וֹ [after·its·name] (446) + לִשְׁנֵ֥ים [for·two] (430) + עָשָׂ֖ר [ten] (570) + שָֽׁבֶט [tribe] (311) = 6842.
Onkelos
The stones corresponded to the names of the children of Israel — twelve, corresponding to their names, engraved with distinct inscription like the engraving of a signet ring, each man according to his name, for the twelve tribes.
Targum Yonatan
And the gems were according to the names of the sons of Israel, twelve, according to their names; the writing engraven, inscribed, and set forth as the engraving of a ring; each man's gem according to his name in the twelve tribes.
And they put the two wreathen chains of gold on the two rings at the ends of the breastplate.
verse value 4433
Insights
Verse structure: 8 words, 37 letters. The shortest word is "two" (שְׁתֵּי֙, 3 letters) and the longest is "at·the·ends·of" (עַל־קְצ֖וֹת, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "at·the·ends·of" (עַל־קְצ֖וֹת). The root שנים appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·gave" (root נתן, 115x in Exodus); "gold" (root זהב, 105x in Exodus); "two" (root שנים, 101x in Exodus). The etnachta (major mid-verse pause) falls on 'the·rings', dividing the verse into phrases of 6 and 2 words. Full calculation: וַֽיִּתְּנ֗וּ [and·gave] (472) + שְׁתֵּי֙ [two] (710) + הָעֲבֹתֹ֣ת [the·cords] (877) + הַזָּהָ֔ב [gold] (19) + עַל־שְׁתֵּ֖י [on·the·two] (810) + הַטַּבָּעֹ֑ת [the·rings] (486) + עַל־קְצ֖וֹת [at·the·ends·of] (696) + הַחֹֽשֶׁן [the·breastpiece] (363) = 4433.
Onkelos
They placed the two gold chains on the two rings at the edges of the breastpiece.
And the other two ends of the two wreathen chains they put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart of it.
verse value 7302
Insights
Verse structure: 12 words, 57 letters. The shortest word is "two" (שְׁתֵּ֣י, 3 letters) and the longest is "and·two" (וְאֵ֨ת שְׁתֵּ֤י, 6 letters). Words sharing gematria 506: they·fastened, and·placed·them. 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "they·fastened" (נָתְנ֖וּ), "the·settings" (הַֽמִּשְׁבְּצֹ֑ת), "on·the·shoulder-pieces·of" (עַל־כִּתְפֹ֥ת). The root שנים appears 3 times in this verse. 9 unique roots are used. Frequent roots: "face" (root פנים, 116x in Exodus); "they·fastened" (root נתן, 115x in Exodus); "and·two" (root שנים, 101x in Exodus). The etnachta (major mid-verse pause) falls on 'the·settings', dividing the verse into phrases of 7 and 5 words. Full calculation: וְאֵ֨ת שְׁתֵּ֤י [and·two] (1117) + קְצוֹת֙ [the·ends·of] (596) + שְׁתֵּ֣י [two] (710) + הָֽעֲבֹתֹ֔ת [the·cords] (877) + נָתְנ֖וּ [they·fastened] (506) + עַל־שְׁתֵּ֣י [on·the·two] (810) + הַֽמִּשְׁבְּצֹ֑ת [the·settings] (837) + וַֽיִּתְּנֻ֛ם [and·placed·them] (506) + עַל־כִּתְפֹ֥ת [on·the·shoulder-pieces·of] (1000) + הָאֵפֹ֖ד [the·ephod] (90) + אֶל־מ֥וּל [to·the·front·of] (107) + פָּנָֽיו [face] (146) = 7302.
Onkelos
The two ends of the two chains they placed on the two settings, and they fastened them on the shoulder-pieces of the ephod toward the front.
And they made two rings of gold, and put them upon the two ends of the breastplate, upon the edge of it, which was toward the side of the ephod inward.
verse value 5585
Insights
Verse structure: 13 words, 56 letters. Verse gematria: 5585 = 5 × 1117. The shortest word is "two" (שְׁתֵּי֙, 3 letters) and the longest is "and·put" (וַיָּשִׂ֕ימוּ, 6 letters). 13 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "which" (root אשר, 245x in Exodus); "gold" (root זהב, 105x in Exodus). The etnachta (major mid-verse pause) falls on 'the·breastpiece', dividing the verse into phrases of 8 and 5 words. Full calculation: וַֽיַּעֲשׂ֗וּ [and·made] (392) + שְׁתֵּי֙ [two] (710) + טַבְּעֹ֣ת [rings] (481) + זָהָ֔ב [gold] (14) + וַיָּשִׂ֕ימוּ [and·put] (372) + עַל־שְׁנֵ֖י [on·the·two] (460) + קְצ֣וֹת [the·ends·of] (596) + הַחֹ֑שֶׁן [the·breastpiece] (363) + עַל־שְׂפָת֕וֹ [on·its·edge] (886) + אֲשֶׁ֛ר [which] (501) + אֶל־עֵ֥בֶר [to·opposite] (303) + הָאֵפֹ֖ד [the·ephod] (90) + בָּֽיְתָה [inward] (417) = 5585.
Onkelos
They made two gold rings and placed them on the two edges of the breastpiece, on its hem, on the inner side facing the ephod.
And they made two rings of gold, and put them on the two shoulder-pieces of the ephod underneath, in the forepart of it, close by the coupling of it, above the skillfully woven band of the ephod.
verse value 6095
Insights
Verse structure: 16 words, 68 letters. The shortest word is "two" (שְׁתֵּ֣י, 3 letters) and the longest is "junction" (מַחְבַּרְתּ֑וֹ, 6 letters). Words sharing gematria 90: the·ephod, the·ephod. The root שנים appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "face" (root פנים, 116x in Exodus); "and·placed·them" (root נתן, 115x in Exodus). The etnachta (major mid-verse pause) falls on 'junction', dividing the verse into phrases of 13 and 3 words.
Onkelos
They made two gold rings and placed them on the two shoulder-pieces of the ephod below, toward the front, facing the joining place, above the decorative band of the ephod.
And they did bind the breastplate by its rings to the rings of the ephod with a thread of blue, that it might be upon the skillfully woven band of the ephod, and that the breastplate might not be loosed from the ephod; as Hashem commanded Moses.
verse value 6571 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 18 words, 84 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 6571 is prime. The shortest word is "from·upon" (מֵעַ֖ל, 3 letters) and the longest is "from·its·rings" (מִטַּבְּעֹתָיו֩, 7 letters). Words sharing gematria 90: the·ephod, the·ephod, the·ephod. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "from·its·rings" (מִטַּבְּעֹתָיו֩). The root אפוד appears 3 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "Moses" (root משה, 277x in Exodus); "as" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'the·ephod', dividing the verse into phrases of 14 and 4 words.
Onkelos
They bound the breastpiece by its rings to the rings of the ephod with a cord of blue thread, so that it would rest upon the decorative band of the ephod, and the breastpiece would not come loose from upon the ephod — as Hashem had commanded Moses.
Chizkuni
ולא יזה החשן, “so that the breastplate would not come loose;” this is a present tense.
and the hole of the robe in the midst of it, as the hole of a coat of mail, with a binding round about the hole of it, that it should not be rent.
verse value 2400
Insights
Verse structure: 9 words, 37 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·the·opening·of·the·robe" (וּפִֽי־הַמְּעִ֥יל, 8 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·the·opening·of·the·robe" (וּפִֽי־הַמְּעִ֥יל), "be·torn" (יִקָּרֵֽעַ). The root פה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "not" (root לא, 139x in Exodus); "in·its·midst" (root תוך, 32x in Exodus); "around" (root סביב, 31x in Exodus). The etnachta (major mid-verse pause) falls on 'a·coat·of·mail', dividing the verse into phrases of 4 and 5 words. Full calculation: וּפִֽי־הַמְּעִ֥יל [and·the·opening·of·the·robe] (251) + בְּתוֹכ֖וֹ [in·its·midst] (434) + כְּפִ֣י [like·the·opening·of] (110) + תַחְרָ֑א [a·coat·of·mail] (609) + שָׂפָ֥ה [binding] (385) + לְפִ֛יו [for·its·opening] (126) + סָבִ֖יב [around] (74) + לֹ֥א [not] (31) + יִקָּרֵֽעַ [be·torn] (380) = 2400.
Onkelos
The opening of the robe was folded inward, like the opening of a coat of mail of an ox, with a border around its opening all around, so that it would not tear.
And they made upon the skirts of the robe pomegranates of blue, and purple, and scarlet, and twined linen.
verse value 4268
Insights
Verse structure: 9 words, 44 letters. The shortest word is "crimson" (שָׁנִ֑י, 3 letters) and the longest is "on·the·hem·of" (עַל־שׁוּלֵ֣י, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "pomegranates·of" (רִמּוֹנֵ֕י). 9 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "crimson" (root שני, 52x in Exodus); "blue" (root תכלת, 34x in Exodus). The etnachta (major mid-verse pause) falls on 'crimson', dividing the verse into phrases of 8 and 1 words. Full calculation: וַֽיַּעֲשׂוּ֙ [and·made] (392) + עַל־שׁוּלֵ֣י [on·the·hem·of] (446) + הַמְּעִ֔יל [the·robe] (155) + רִמּוֹנֵ֕י [pomegranates·of] (306) + תְּכֵ֥לֶת [blue] (850) + וְאַרְגָּמָ֖ן [purple] (300) + וְתוֹלַ֣עַת [and·crimson] (912) + שָׁנִ֑י [crimson] (360) + מׇשְׁזָֽר [twisted] (547) = 4268.
Onkelos
They made on the hem of the robe pomegranates of blue, purple, and crimson yarn, twisted.
Ramban
AND THEY MADE UPON THE SKIRTS OF THE ROBE POMEGRANATES OF BLUE-PURPLE AND RED-PURPLE, AND SCARLET, AND TWINED LINEN. This means that they made the pomegranates in order to put them around the bottom of the skirts of the robe, and they made bells of pure gold, and then they put the bells inside the pomegranates before they put them on the robe. Thus the bells were within the pomegranates whilst they were still detached, and they put the pomegranates on the skirts of the robe round about while the bells were within them [i.e., the pomegranates]. This is why Scripture mentions the phrase within the pomegranates twice, in order to indicate that the bells were within the pomegranates from the beginning, and also when they hung them upon the skirts of the robe round about. This too is proof to what we have explained in Seder V’atah Tetzaveh.
Or HaChaim
על שולי המעיל, on the hem of the robe, etc. The wording makes clear that the sages who hold that the pomegranates were next to the bells as opposed to the bells being inside the pomegranates were correct. Why else would the Torah first report that the pomegranates were attached to the hem of the robe and then report the making of the bells as a separate item in a separate verse? Later the Torah reports that these bells were placed in between the pomegranates "on the hem of the robe." The repetition of the words "on the hem of the robe" makes no sense if these bells were inside the pomegranates, i.e. surrounded by them. I am very surprised at Nachmanides who has rejected this approach. As to Nachmanides' answer to the above argument that the pomegranates were not actually suspended at the hem of the robe until after the bells had been placed inside them, it seems to me that the text says exactly the opposite. Nachmanides' using the fact that the Torah repeated the statement that the bells were inside the pomegranates as proof for his contention is not tenable. He does not explain why the Torah should have given the command to place the pomegranates from the hem of the robe at that point (compare 28,33). I believe that in this instance Nachmanides did not examine the text with his customary care.
Tur HaArokh
ויעשו על שולי המעיל, “on the hem of the robe they made, etc.” Nachmanides writes that these pomegranates were not integral parts of the robe, but were attached from underneath the hem.
And they made bells of pure gold, and put the bells between the pomegranates upon the skirts of the robe round about, between the pomegranates:
verse value 4265
Insights
Verse structure: 13 words, 66 letters. Verse gematria: 4265 = 5 × 853. The shortest word is "gold" (זָהָ֣ב, 3 letters) and the longest is "the·bells" (אֶת־הַפַּֽעֲמֹנִ֜ים, 9 letters). Words sharing gematria 428: in·the·midst·of, in·the·midst·of. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "bells·of" (פַעֲמֹנֵ֖י), "the·bells" (אֶת־הַפַּֽעֲמֹנִ֜ים). The root פעמן appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "and·gave" (root נתן, 115x in Exodus); "gold" (root זהב, 105x in Exodus). The etnachta (major mid-verse pause) falls on 'pure', dividing the verse into phrases of 4 and 9 words. Full calculation: וַיַּעֲשׂ֥וּ [and·made] (392) + פַעֲמֹנֵ֖י [bells·of] (250) + זָהָ֣ב [gold] (14) + טָה֑וֹר [pure] (220) + וַיִּתְּנ֨וּ [and·gave] (472) + אֶת־הַפַּֽעֲמֹנִ֜ים [the·bells] (696) + בְּת֣וֹךְ [in·the·midst·of] (428) + הָרִמֹּנִ֗ים [the·pomegranates] (345) + עַל־שׁוּלֵ֤י [on·the·hem·of] (446) + הַמְּעִיל֙ [the·robe] (155) + סָבִ֔יב [around] (74) + בְּת֖וֹךְ [in·the·midst·of] (428) + הָרִמֹּנִֽים [the·pomegranates] (345) = 4265.
Onkelos
They made bells of pure gold and placed the bells among the pomegranates on the hem of the robe all around, between the pomegranates.
Or HaChaim
בתוך הרמונים, amongst the pomegranates. The reason the Torah has repeated this instruction is to ensure that these bells should alternate and be on the same level as the pomegranates along the hem of the robe. The bells should not either protrude below the level of the pomegranates or be closer to the hem. We could not have deduced this if the Torah had written the line: "a bell and a pomegranate, a bell and a pomegranate on the hem of the robe," only once. We would then have thought that the reason the Torah gave these instructions was that the row should commence with a bell followed by a pomegranate, followed by another bell. As it is, the row should begin with the suspension of a pomegranate followed by a bell, followed again by a pomegranate so that the bells were "within," i.e. flanked each by two pomegranates. These instructions were necessary as the hem of the robe was not round (as was the upper part described in verse 23) but slit in such a way that there were two rows of material which between them made up the "hem." This is also the reason why in the Baraitha giving details about the robe, it does not say that the number of bells corresponded to the number of pomegranates. There had to be more pomegranates than bells. Zevachim 88 lists only the number of bells not the number of pomegranates.
Tur HaArokh
ויתנו את הפעמונים בתוך הרמונים, ”they placed the bells amid the pomegranates.” This was done before either of the decorative appendages (in lieu of tassels) were connected to the robe. The bells were inserted within the pomegranate-shaped knobs. The Torah repeats the words בתוך הרמונים a second time, to inform us that not only did the artisans insert the bells inside the pomegranates before suspending the pomegranates from the hem of the robe, but they remained in place also afterwards.
a bell and a pomegranate, a bell and a pomegranate, upon the skirts of the robe round about, to minister in; as Hashem commanded Moses.
verse value 4071 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 12 words, 51 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "commanded" (צִוָּ֥ה, 3 letters) and the longest is "on·the·hem·of" (עַל־שׁוּלֵ֥י, 6 letters). Words sharing gematria 296: pomegranate, pomegranate. The root פעמן appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "Moses" (root משה, 277x in Exodus); "as" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'around', dividing the verse into phrases of 7 and 5 words. Full calculation: פַּעֲמֹ֤ן [bell] (240) + וְרִמֹּן֙ [pomegranate] (296) + פַּעֲמֹ֣ן [bell] (240) + וְרִמֹּ֔ן [pomegranate] (296) + עַל־שׁוּלֵ֥י [on·the·hem·of] (446) + הַמְּעִ֖יל [the·robe] (155) + סָבִ֑יב [around] (74) + לְשָׁרֵ֕ת [for·officiating] (930) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 4071.
Onkelos
A bell and a pomegranate, a bell and a pomegranate, on the hem of the robe all around, for ministering — as Hashem had commanded Moses.
Or HaChaim
פעמון ורמון, פעמון ורמון, a bell and a pomegranate, a bell and a pomegranate (alternating). The Torah had to write this as otherwise one could have hung two or three bells between each pomegranate or vice versa and this would still have corresponded to the definition "between the pomegranates." The first statement teaches that one pomegranate and one bell should alternate, i.e. there should not be two bells between a set of pomegranates. The second statement is to prohibit the reverse, i.e. two pomegranates between each set of bells.
And they made the tunics of fine linen of woven work for Aaron, and for his sons,
verse value 3277
Insights
Verse structure: 7 words, 32 letters. Verse gematria: 3277 = 29 × 113. The shortest word is "fine·linen" (שֵׁ֖שׁ, 2 letters) and the longest is "the·tunics" (אֶת־הַכׇּתְנֹ֥ת, 7 letters). 7 unique roots are used. Frequent roots: "and·made" (root עשה, 322x in Exodus); "and·for·his·sons" (root בן, 189x in Exodus); "to·Aaron" (root אהרן, 104x in Exodus). The etnachta (major mid-verse pause) falls on 'weaver', dividing the verse into phrases of 5 and 2 words. Full calculation: וַֽיַּעֲשׂ֛וּ [and·made] (392) + אֶת־הַכׇּתְנֹ֥ת [the·tunics] (1276) + שֵׁ֖שׁ [fine·linen] (600) + מַעֲשֵׂ֣ה [work·of] (415) + אֹרֵ֑ג [weaver] (204) + לְאַהֲרֹ֖ן [to·Aaron] (286) + וּלְבָנָֽיו [and·for·his·sons] (104) = 3277.
Onkelos
They made the tunics of fine linen, the work of a weaver, for Aaron and his sons.
Ramban
AND THEY MADE THE TUNICS OF FINE LINEN OF WOVEN WORK FOR AARON, AND FOR HIS SONS. It appears from here that the tunics were identical for father [Aaron] and sons. For even though in the case of the tunic made for Aaron it says, And thou shalt make the tunic of chequer-work from fine linen, and in speaking of those made for his sons it just says, thou shalt make tunics [without specifying that they should be of chequer-work], the intention is: “thou shalt make tunics similar to the one mentioned.” And thus it is written, a breastplate, and an ephod, and a robe, and a tunic of chequer-work, a mitre, and a belt; and they shall make holy garments for Aaron thy brother, and his sons, that they may minister unto Me, for the expression for Aaron… and his sons refers back to the tunic of chequer-work, the mitre and the belt, which were alike for all of them. Similarly, that which Scripture says here, and the mitre of fine linen, and the beautiful head-tires, refers to those of both Aaron and his sons, since the mitznepheth (mitre) and the migba’ath (the head-tire) were made in the same way, except that Aaron wound it [around his head, fold upon fold], and his sons set them upon their heads tightly, as I have explained.
Rabbeinu Bahya
ויעשו את הכתנות שש......ואת המצנפת שש, ואת פארי המגבעות שש, ואת מכנסי הבד שש משזר. “They made the tunics of linen and the turban of linen, and the splendid headdresses of linen and the linen breeches of twisted linen.” These two verses contain the word שש meaning linen, five times, and the word בד which also means linen once, making a total of six times that the material “linen” is repeated here. Whereas the word did have to be mentioned once, the other five times it has been mentioned are meant to convey additional information, allegorical or otherwise. The sages in Yuma 71 offer a number of additional insights based on the repetitions of these words. One of the insights they offered is that בד and שש both mean “linen,” seeing that the tunic had been described as made of בד in Leviticus 16,4. The expression בד for linen describes the manner in which flax (the raw material for linen) grows out of the ground in long strands, fibers. This plant is identical to the one known as פשתים. The reason the Torah refers to it as שש, i.e. ”six” is because the strands used to weave it consist of six threads spun together. Had the word occurred only one extra time, we would have thought that though it is preferable that these strands consist of six threads each, this is not mandatory. The repetition of the word another time means that this kind of six-fold strand is mandatory.
Tur HaArokh
ויעשו את הכתנות שש מעשה אורג.לאהרן ולבניו, “they made the tunics of the fine linen of weaver’s work, for Aaron and his sons.” This means that these tunics and the headdresses as well as the sash for Aaron and his sons were made of the same material. The Torah, describes the sash, and the trousers as being made of שש משזר, linen woven of twisted (multiple) threads as well as blue wool, red and purple wool, something that had not been mentioned in the instructions. We must assume therefore that the difference between the two kinds of headgear מצנפת and מגבעת respectively, was not in the materials used, but in the manner in which they were worn. Moreover, when three kinds of thread, i.e. תכלת, ארגמן תולעת שני, are used, the method of combining them is known as מעשה רוקם, embroiderer’s work.
and the mitre of fine linen, and the goodly head-tires of fine linen, and the linen breeches of fine twined linen,
verse value 5235
Insights
Verse structure: 9 words, 43 letters. The shortest word is "fine·linen" (שֵׁ֔שׁ, 2 letters) and the longest is "and·the·headdress·of" (וְאֵת֙ הַמִּצְנֶ֣פֶת, 9 letters). Words sharing gematria 600: fine·linen, fine·linen, fine·linen. 5 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·the·headdress·of" (וְאֵת֙ הַמִּצְנֶ֣פֶת), "and·the·headdresses·of" (וְאֶת־פַּאֲרֵ֥י), "the·turbans" (הַמִּגְבָּעֹ֖ת). The root שש appears 3 times in this verse. 7 unique roots are used. Frequent roots: "fine·linen" (root שש, 58x in Exodus); "the·linen" (root בד, 39x in Exodus); "twisted" (root שזר, 21x in Exodus). The etnachta (major mid-verse pause) falls on 'fine·linen', dividing the verse into phrases of 5 and 4 words. Full calculation: וְאֵת֙ הַמִּצְנֶ֣פֶת [and·the·headdress·of] (1072) + שֵׁ֔שׁ [fine·linen] (600) + וְאֶת־פַּאֲרֵ֥י [and·the·headdresses·of] (698) + הַמִּגְבָּעֹ֖ת [the·turbans] (520) + שֵׁ֑שׁ [fine·linen] (600) + וְאֶת־מִכְנְסֵ֥י [and·the·breeches·of] (587) + הַבָּ֖ד [the·linen] (11) + שֵׁ֥שׁ [fine·linen] (600) + מׇשְׁזָֽר [twisted] (547) = 5235.
Onkelos
And the turban of fine linen, and the splendid caps of fine linen, and the linen breeches of twisted fine linen.
Rashi
ואת פארי המגבעות means the beauty of the high caps — this is equivalent to: the beautiful high caps.
Ramban
PA’AREI HAMIGBA’OTH.’ The term (the beautiful head-tires) means that these head-dresses rose upon the head like turbans, similar to the expressions, ‘hap’eirim’ (the head-tires) and the armlets; ‘pa’arei’ (tires of) linen they shall have upon their heads. Scripture explained with reference to the belt [in the following verse], that they made it of fine-twined linen, and blue-purple, and red-purple, and scarlet. This, however, was not explained at the command, except for that which it said briefly about the belt, that thou shalt make it the work of the weaver in colors, from which it is known that it was to be woven of these four kinds, as it said with reference to the screen, And thou shalt make a screen for the door of the Tent, of blue-purple, and red-purple, and scarlet, and fine-twined linen, the work of the weaver in colors. This belt referred to was also for both Aaron and his sons, in accordance with the opinion of the Sage who says that the belt of the High Priest was made in the same way as that of the common priest. In the opinion, however, of the Sage who says that the High Priest’s belt was not the same as that of the common priest, [for that of the common priest was merely of plain linen, whilst the High Priest’s was of the above-mentioned four kinds — blue-purple, red-purple, scarlet, and twined linen], Scripture explained with reference to the belt of Aaron that it should be the work of the weaver in colors, but it was not even necessary to mention that the one for his sons should be made of linen, just as it said, And for Aaron’s sons thou shalt make tunics, and thou shalt make for them belts, and head-tires shalt thou make for them, [and it is self-understood] that all of them should be made of linen just like the tunics.
Ibn Ezra
"And the turban of fine linen" — this is Aaron's. "And the decorated caps" — these are for his sons, for the manner of the turban is not the same as that of the caps.
Chizkuni
פארי המגבעות, “the decorated turbans;” Rav Hai Gaon explains that the word means something that looks like an ornament in the shape of a pomegranate on top of the headgear.
and the girdle of fine twined linen, and blue, and purple, and scarlet, the work of the embroiderer; as Hashem commanded Moses.
verse value 6198 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 13 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "fine·linen" (שֵׁ֣שׁ, 2 letters) and the longest is "and·the·sash" (וְֽאֶת־הָאַבְנֵ֞ט, 8 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·the·sash" (וְֽאֶת־הָאַבְנֵ֞ט). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "Moses" (root משה, 277x in Exodus); "as" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'an·embroiderer', dividing the verse into phrases of 9 and 4 words. Full calculation: וְֽאֶת־הָאַבְנֵ֞ט [and·the·sash] (474) + שֵׁ֣שׁ [fine·linen] (600) + מׇשְׁזָ֗ר [twisted] (547) + וּתְכֵ֧לֶת [and·blue] (856) + וְאַרְגָּמָ֛ן [purple] (300) + וְתוֹלַ֥עַת [and·crimson] (912) + שָׁנִ֖י [crimson] (360) + מַעֲשֵׂ֣ה [work·of] (415) + רֹקֵ֑ם [an·embroiderer] (340) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 6198.
Onkelos
And the sash of twisted fine linen, and blue, purple, and crimson yarn — the work of an embroiderer — as Hashem had commanded Moses.
Rashbam
ואת האבנט שש משזר, our sages in Yuma 6 are of two minds if the avnet mentioned here was that of the High Priest or if it refers to the ones worn by the ordinary priests.
And they tied to it a thread of blue, to fasten it upon the mitre above; as Hashem commanded Moses.
verse value 5162 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 11 words, 50 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "to·place" (לָתֵ֥ת, 3 letters) and the longest is "on·the·headdress" (עַל־הַמִּצְנֶ֖פֶת, 8 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "a·cord·of" (פְּתִ֣יל). The root נתן appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "Moses" (root משה, 277x in Exodus); "as" (root אשר, 245x in Exodus). The etnachta (major mid-verse pause) falls on 'on·top', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיִּתְּנ֤וּ [and·gave] (472) + עָלָיו֙ [upon·it] (116) + פְּתִ֣יל [a·cord·of] (520) + תְּכֵ֔לֶת [blue] (850) + לָתֵ֥ת [to·place] (830) + עַל־הַמִּצְנֶ֖פֶת [on·the·headdress] (765) + מִלְמָ֑עְלָה [on·top] (215) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 5162.
Onkelos
They placed on it a thread of blue to fasten it on the turban from above, as Hashem had commanded Moses.
Rashi
לתת על המצנפת מלמעלה TO FASTEN IT ON HIGH UPON THE MITRE — and by means of the threads he placed it on the mitre as though it were a kind of crown. It is, however, impossible to say that לתת על המצנפת means to put the plate on the mitre, for in the Treatise on the Slaughter of the Sacrifices (Zevachim 19a) we learn: His (the High Priest’s) hair was visible between the plate and the mitre, whereon he placed the Tephillin”. Now the plate rested on his forehead (cf. Exodus 28:38), consequently the mitre was above (on the crown of the head) and the plate beneath (on the forehead). What then can be the meaning of “to fasten it on high upon the mitre”? Besides, I have put another question about this: here it says, “and they put upon it (the plate) a thread of blue purple” and in the section where the command is given it states, (Exodus 28:37) “And thou shalt put it on a blue purple string” (so that the plate was above the thread, not beneath it as is here commanded). I therefore say that this פתיל of blue purple mentioned here was not an ornament but threads by which to tie it (the plate) on the mitre. For the plate reached only from one ear to the other, so with what could they tie it to his forehead? So blue purple threads were attached to it at its (the plate’s) two ends and on the middle by means of which they tied it on and hung it on the mitre whenever this was on his head. There were two threads on each end (of the plate) one on its upper side and the other underneath, on the side next to the forehead and so also at the middle of it (the plate) — because in this way it was easy to tie it on. Since, however, the way of tying a thing on is by not less than two threads the text is justified in saying both, (Exodus 23:37) “[And thou shalt put it] on a blue purple thread” and here “and they put upon it a thread of blue purple”. He (the High Priest) tied both ends of all of them (of all the threads) together behind him on his neck, and thus placed it (the plate) on the mitre. Do not be puzzled because it does not say “threads of blue purple” seeing that there were many (three double threads altogether), for we find the same thing in the case of the breast-plate and the ephod: (Exodus 28:28) “And they shall fasten the breast-plate by the rings thereof unto the rings of the ephod … with a string (and not with strings) of blue purple” and you must admit that there could not have been less than two strings, for at the two ends of the breast-plate were the two rings of the breast-plate and on the two shoulder-pieces of the ephod were the two rings of the ephod opposite to them. Now according to the way the breast-plate was tied on there were four threads, and under any circumstances with less than two it would have been impossible to tie it on, and yet Scripture speaks of “a string” of blue purple.
Thus was finished all the work of the tabernacle of the tent of meeting; and the children of Israel did according to all that Hashem commanded Moses, so did they.
verse value 4433 — אֹ֣הֶל = 36 (double-Chai)
Insights
Verse structure: 15 words, 57 letters. Notable word values: "tent" (אֹ֣הֶל) = 36, double chai. The shortest word is "thus" (כֵּ֥ן, 2 letters) and the longest is "all·the·work·of" (כׇּל־עֲבֹדַ֕ת, 6 letters). Words sharing gematria 70: according·to·all, thus. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·was·completed" (וַתֵּ֕כֶל), "all·the·work·of" (כׇּל־עֲבֹדַ֕ת). The root עשה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "and·made" (root עשה, 322x in Exodus); "Moses" (root משה, 277x in Exodus). The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 5 and 10 words.
Onkelos
All the service of the Tabernacle, the Tent of Meeting, was completed, and the children of Israel did according to all that Hashem had commanded Moses; so they did.
Rashi
ויעשו בני ישראל AND THE CHILDREN OF ISRAEL MADE the work ככל אשר צוה ה' וגו׳ ACCORDING TO ALL THAT THE LORD COMMANDED MOSES [SO DID THEY] or [SO THEY MADE IT].
Ibn Ezra
"And it was completed" [וַתֵּכֶל] — its verbal pattern is the same as "and the portion of Benjamin was greater" [וַתֵּרֶב] (Gen. 43:34).
Sforno
ותכל...ויעשו בני ישראל, the work in its totality was attributed to all the people of Israel seeing that each one of them had a direct or indirect share in it, whether by contributing material, labour, or skill. כן עשו. They did exactly as instructed, neither adding nor subtracting from the instructions.
Or HaChaim
ותכל כל עבודת משכן האהל, All the work of the Tabernacle, the Tent was complete, etc. The word ותכל indicates that the completion was not the result of the Israelites not continuing; as far as they were concerned they would gladly have continued to work on that project. The word ותכל refers to the end of the verse, i.e. "what G'd had commanded." The project was terminated in accordance with G'd's instructions. It also indicates that some of the tasks were completed on their own and not by the B’nei Yisrael, such as the menorah (see Rashi on 25:31). The word may also be understood in the sense of Psalms 84,3: נכספה וגם כלתה נפשי לחצרות השם. "I long, I yearn for the courtyards of the Lord." Our verse describes the enthusiasm with which the work was performed from start to finish. ויעשו בני ישראל, the children of Israel did, etc. The Torah teaches that a person's delegate is accounted as like the person who has delegated him. The Torah here credits all of the Israelites with having constructed the Holy Tabernacle although it was only Betzalel (and his helpers) who had actually performed all the work. While it is true that Betzalel had received his instructions from G'd and not from the Israelites, the fact that the Israelites had given their silent consent to Betzalel's appointment meant that he acted as their delegate. It appears that the Torah teaches us a general rule about the way Torah can be observed successfully by showing how the Israelites conferred merits one upon the other. The Torah (in its entirety) is only capable of fulfilment by means of the entire Jewish nation. Every individual Jew is charged with the duty to perform those commandments which he is able to fulfil, keeping in mind his individual status [an Israelite cannot perform service in the Temple, for instance, Ed.] This is the true meaning of Leviticus 19,18: "you shall love your fellow Jew as he is part of yourself." Without the fellow Jew, no individual Jew would be able to function as a total Jew. Each Jew has a task to help another Jew to become a whole Jew by means of his fulfilling commandments which the second Jew is unable to fulfil either at that moment or ever. As a result, the fellow Jew is not אחר "someone else," but is part of "oneself," כמוך. This is the only way in which we can reconcile ourselves to G'd's commanding us to fulfil 613 commandments without which our body and soul are not really truly "healthy." The Torah has actually denied us a chance to fulfil a substantial part of all these 613 commandments. Are we to be permanent physical and spiritual cripples? Clearly, Torah and its observance then is not only a project for the individual but for the community. The Torah drove home this point by legislating laws which can be performed only by women, only by Levites, only by priests, and, in some instances, only by sinners, i.e. sinners who are anxious to rehabilitate them selves. Our verse describing the whole nation as performing what G'd had commanded Mo...
Chizkuni
ותכל כל עבודת, “thus was completed all the work;” according to our sages the work was completed on the 25th day in the month of Kislev, the day we commence to celebrate the festival of Chanukkah.
Rashbam
ותכל, the construction of this word parallels Genesis 43,34 ותרב, where the Torah describes the gift Joseph gave to his brother Binyamin as being larger than the ones he gave to his other brothers.
And they brought the tabernacle to Moses, the Tent, and all its furniture, its clasps, its boards, its bars, and its pillars, and its sockets;
verse value 3623
Insights
Verse structure: 10 words, 60 letters. Verse gematria: 3623 is prime. The shortest word is "to·Moses" (אֶל־מֹשֶׁ֔ה, 5 letters) and the longest is "and·all·its·utensils" (וְאֶת־כׇּל־כֵּלָ֑יו, 9 letters). Words sharing gematria 376: to·Moses, its·clasps. 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "its·clasps" (קְרָסָ֣יו), "its·planks" (קְרָשָׁ֔יו), "its·bars" (בְּרִיחָ֖ו). 10 unique roots are used. Frequent roots: "to·Moses" (root משה, 277x in Exodus); "and·brought" (root בוא, 124x in Exodus); "the·tabernacle" (root משכן, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'and·all·its·utensils', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיָּבִ֤יאוּ [and·brought] (35) + אֶת־הַמִּשְׁכָּן֙ [the·tabernacle] (816) + אֶל־מֹשֶׁ֔ה [to·Moses] (376) + אֶת־הָאֹ֖הֶל [the·Tent] (442) + וְאֶת־כׇּל־כֵּלָ֑יו [and·all·its·utensils] (523) + קְרָסָ֣יו [its·clasps] (376) + קְרָשָׁ֔יו [its·planks] (616) + בְּרִיחָ֖ו [its·bars] (226) + וְעַמֻּדָ֥יו [and·its·posts] (136) + וַאֲדָנָֽיו [and·its·sockets] (77) = 3623.
Onkelos
They brought the Tabernacle to Moses: the Tabernacle and all its furnishings — its clasps, its planks, its bars, its pillars, and its sockets.
Rashi
ויביאו את המשכן וגו׳ AND THEY BROUGHT THE TABERNACLE [UNTO MOSES etc.], for they themselves were unable to erect it. Since Moses had done no work in the Mishkan, the Holy One, blessed is He, left for him the task of erecting it, for nobody was able to set it up because of the weight of the boards which no human strength was capable of setting up. Moses, however, succeeded in placing it in position. Moses said to the Holy One, blessed be He, “How is its erection possible by human beings?” God answered him: “You be busy with your hand!” He appeared to be erecting it, but in fact it set itself up and rose of its own accord. That is why Scripture says, (Exodus 40:17) “The Tabernacle was erected (הוקם)” — was erected by itself. This is a Midrash of Rabbi Tanchuma 2:11:11.
Ramban
AND THEY BROUGHT THE TABERNACLE UNTO MOSES, THE TENT, AND ALL ITS VESSELS. The translation of this verse is as if it were written with the connective vav [which indicates “and”], thus making the sense of the verse: “and they brought the Tabernacle unto Moses, ‘and’ the tent and all its vessels,” for it was the curtains of fine-twined linen that are called “Tabernacle,” as it is said, And thou shalt make the Tabernacle with ten curtains of fine-twined linen, and then it continues, and thou shalt couple the curtains… that the Tabernacle may be one whole. The “tent,” however, means the curtains of goats’ hair, as Scripture says with reference to them, And thou shalt make curtains of goats’ hair for a tent over the Tabernacle; and thou shalt couple the tent together, that it may be one. Similarly, the Tabernacle, its tent, and its covering means “and its tent.” So also here the meaning of the verse is, “and they brought the Tabernacle unto Moses, and the tent, and all its vessels,” as Scripture mentions here [in this section] the names of all its parts. At times the whole house is called “the Tent of Meeting,” as He said, and they shall make all that I have commanded thee: the Tent of Meeting, and the ark of the Testimony, for “the Tent of Meeting” is the house in its totality, where He would meet with Moses. Similarly, all the vessels of the service of the Tabernacle of the Tent of Meeting [refers to the building as a whole].
Ibn Ezra
"And they brought the Tabernacle" — and behold, "its cords and its pegs" (ch. 40) are analogous to "the hangings of the court and its pillars and its sockets" (above, 35:17).
Sforno
ויביאו את המשכן, the curtains which were artistically woven; את האהל, the carpets made of goats’ hair. ואת כל כליו, pertaining to the Tabernacle, i.e. the brackets, loops and hooks. Even the colossal boards were also included in what is called here the כלי המשכן, the “furnishings of the Tabernacle.” So were the bolts, the heavy silver sockets for the boards, etc.
Or HaChaim
ויביאו את המשכן, They brought the Tabernacle, etc. This means that they presented all the parts of the Tabernacle to Moses.
Tur HaArokh
ויביאו את המשכן אל משה, את האהל וגו', “They brought the Tabernacle to Moses; the tent, etc.;” according to Nachmanides the words את האהל have to be understood as if the Torah had written: ואת האהל, “and the tent.” The reason that this is not strange is that the term משכן whenever it appears without further adjective, refers only to the coverings of the Tabernacle, the various layers of it, the lowest one, the one that formed the ceiling visible from within. Compare Exodus 26,1:ואת המשכן תעשה עשר יריעות, “and the mishkan you are to construct of ten carpet-like curtains.” It also is written there that upon joining these ten “curtains,” the משכן will become a single unit. The second layer of coverings made of the skins of goats was known as אהל. Finally, the upper covering consisting of the skins of rams was known as מכסה. (compare 26,7 and 14 respectively.) There are occasions when the entire structure is referred to as אהל מועד, as in ועשית את אהל מועד כאשר צויתיך, “you are to construct the Tent of Meeting as I have commanded you “ A similar description is found is found in verse 40 of our chapter.
and the covering of rams' skins dyed red, and the covering of tachash skins, and the veil of the screen;
verse value 4631 — הָֽאֵילִם֙ = 86 (Elohim)
Insights
Verse structure: 9 words, 50 letters. Notable word values: "the·rams" (הָֽאֵילִם֙) = 86, equal to Elohim. Verse gematria: 4631 = 11 × 421. The shortest word is "skins·of" (עֹרֹ֣ת, 3 letters) and the longest is "and·the·covering·of" (וְאֶת־מִכְסֵ֞ה, 7 letters). Words sharing gematria 532: and·the·covering·of, and·the·covering·of. 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·skins·of" (עוֹרֹ֤ת), "dyed·red" (הַמְאׇדָּמִ֔ים), "tachash·skins" (הַתְּחָשִׁ֑ים). The root מכסה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "the·rams" (root איל, 73x in Exodus); "dyed·red" (root אדם, 23x in Exodus). The etnachta (major mid-verse pause) falls on 'tachash·skins', dividing the verse into phrases of 7 and 2 words. Full calculation: וְאֶת־מִכְסֵ֞ה [and·the·covering·of] (532) + עוֹרֹ֤ת [the·skins·of] (676) + הָֽאֵילִם֙ [the·rams] (86) + הַמְאׇדָּמִ֔ים [dyed·red] (140) + וְאֶת־מִכְסֵ֖ה [and·the·covering·of] (532) + עֹרֹ֣ת [skins·of] (670) + הַתְּחָשִׁ֑ים [tachash·skins] (763) + וְאֵ֖ת פָּרֹ֥כֶת [and·the·curtain·of] (1107) + הַמָּסָֽךְ [the·screen] (125) = 4631.
Onkelos
The covering of reddened rams' skins, the covering of tachash skins, and the curtain of the partition.
the ark of the testimony, and its staves, and the ark-cover;
verse value 2678
Insights
Verse structure: 4 words, 25 letters. Verse gematria: 2678 = 26 × 103; 26 is the value of the divine name Hashem. The shortest word is "the·Pact" (הָעֵדֻ֖ת, 4 letters) and the longest is "and·the·cover" (וְאֵ֖ת הַכַּפֹּֽרֶת, 8 letters). 4 unique roots are used. Frequent roots: "ark·of" (root ארון, 26x in Exodus); "the·Pact" (root עדות, 21x in Exodus). The etnachta (major mid-verse pause) falls on 'and·its·poles', dividing the verse into phrases of 3 and 1 words. Full calculation: אֶת־אֲר֥וֹן [ark·of] (658) + הָעֵדֻ֖ת [the·Pact] (479) + וְאֶת־בַּדָּ֑יו [and·its·poles] (429) + וְאֵ֖ת הַכַּפֹּֽרֶת [and·the·cover] (1112) = 2678.
Onkelos
The Ark of the Testimony and its poles and the cover.
Targum Yonatan
and the ark of the testimony, and its staves, and the mercy-seat, and the kerubaia produced of beaten work of the same, the one here, and the other there;.
the pure candlestick, its lamps, even the lamps to be set in order, and all its vessels, and the oil for the light;
verse value 4552
Insights
Verse structure: 8 words, 48 letters. The shortest word is "the·lamps·of" (נֵרֹ֛ת, 3 letters) and the longest is "and·all·its·utensils" (וְאֶת־כׇּל־כֵּלֶ֑יהָ, 9 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·lamps·of" (נֵרֹ֛ת), "the·row" (הַמַּֽעֲרָכָ֖ה). The root ניר appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·all·its·utensils" (root כלי, 34x in Exodus); "the·pure" (root טהור, 28x in Exodus); "and·oil" (root שמן, 24x in Exodus). The etnachta (major mid-verse pause) falls on 'and·all·its·utensils', dividing the verse into phrases of 6 and 2 words. Full calculation: אֶת־הַמְּנֹרָ֨ה [the·lampstand] (701) + הַטְּהֹרָ֜ה [the·pure] (224) + אֶת־נֵרֹתֶ֗יהָ [its·lamps] (1066) + נֵרֹ֛ת [the·lamps·of] (650) + הַמַּֽעֲרָכָ֖ה [the·row] (340) + וְאֶת־כׇּל־כֵּלֶ֑יהָ [and·all·its·utensils] (522) + וְאֵ֖ת שֶׁ֥מֶן [and·oil] (797) + הַמָּאֽוֹר [the·lamp] (252) = 4552.
Onkelos
The pure menorah, its lamps — the lamps arranged in order — all its furnishings, and the oil for illumination.
Ramban
THE LAMPS THEREOF, EVEN THE LAMPS TO BE SET IN ORDER. It is possible that there are candelabrums with lamps on them purely for decorative purposes, or that they should give additional light if more is required. But this was not the case with the candelabrum of the Sanctuary, for it only had seven lamps. Therefore He explained, even the lamps to be set in order, for they were always set in order at dusk.
Chizkuni
את המנורה הטהורה, “the candlestick, the pure one.” The reason why the Torah added the adjective “the pure one,” is because no sacrificial blood was ever sprinkled on the candlestick so that it remained ritually pure. נרות המערכה, “the lamps in its proper order;” the expression מערכה or its equivalent יערוך, “he would do so in proper order,” first occurred in Exodus 27,21 where the functions of the priests are discussed. Alternately, it may allude to the showbreads which were arranged in order on the table and illuminated by the lamps of the candlestick.
Rabbeinu Bahya
את נרותיה, נרות המערכה , “its lamps, the lamps of the prescribed order.” According to the plain meaning of the text the extra words נרות המערכה, were added to stress that there had to be seven lamps; they were the ones Aaron or his sons were to light each evening. The repetition of that expression means that there were neither to be more nor fewer than these seven lamps. It is also possible that the reason there were to be seven lamps was that they symbolized the seven fixed stars (planets). The whole expression was to allude to the fact that these lamps in terrestrial space corresponded to “luminaries” in space. [Seeing all this was written before Copernicus it has lost its meaning in our day and age. Ed.] For a Kabbalistic approach, see commentary on 25:38.
Tur HaArokh
את נרותיה נרות המערכה, ”its lamps the ones of the prescribed order,” Nachmanides writes that it is possible that generally speaking, candelabra were equipped with lamps whose light-giving mechanism was adjustable so that depending on the need for more or less light, the wicks and their supply of oil would be regulated. To reflect this mechanism, the Torah may have added the expression נרות המערכה. The singular mode used in this expression is to inform us that the Menorah in the Tabernacle did not have such a mechanism, but that the oil supply to the wicks was maintained at a constant rate. [Except for the light on the center shaft, the other lamps were lit in the evening, and the oil supply allowed for the length of the night. Ed.]
the hangings of the court, its pillars, and its sockets, and the screen for the gate of the court, its cords, and its pins, and all the instruments of the service of the tabernacle of the tent of meeting;
verse value 6852
Insights
Verse structure: 14 words, 80 letters. The shortest word is "the·court" (הֶחָצֵ֜ר, 4 letters) and the longest is "and·its·sockets" (וְאֶת־אֲדָנֶ֗יהָ, 8 letters). Words sharing gematria 303: the·court, the·court. 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "its·posts" (אֶת־עַמֻּדֶ֣יהָ), "and·the·screen" (וְאֶת־הַמָּסָךְ֙), "its·cords" (אֶת־מֵיתָרָ֖יו). The root חצר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Tabernacle" (root משכן, 58x in Exodus); "for·the·tent·of" (root אהל, 56x in Exodus); "meeting" (root מועד, 38x in Exodus). The etnachta (major mid-verse pause) falls on 'and·its·pegs', dividing the verse into phrases of 9 and 5 words. Full calculation: אֵת֩ קַלְעֵ֨י [the·hangings·of] (611) + הֶחָצֵ֜ר [the·court] (303) + אֶת־עַמֻּדֶ֣יהָ [its·posts] (530) + וְאֶת־אֲדָנֶ֗יהָ [and·its·sockets] (477) + וְאֶת־הַמָּסָךְ֙ [and·the·screen] (532) + לְשַׁ֣עַר [for·the·gate·of] (600) + הֶֽחָצֵ֔ר [the·court] (303) + אֶת־מֵיתָרָ֖יו [its·cords] (1067) + וִיתֵדֹתֶ֑יהָ [and·its·pegs] (835) + וְאֵ֗ת כׇּל־כְּלֵ֛י [and·all·the·utensils·of] (517) + עֲבֹדַ֥ת [the·work·of] (476) + הַמִּשְׁכָּ֖ן [Tabernacle] (415) + לְאֹ֥הֶל [for·the·tent·of] (66) + מוֹעֵֽד [meeting] (120) = 6852.
Onkelos
The hangings of the courtyard, its pillars and its sockets, the screen for the gate of the courtyard, its cords and its pegs, and all the furnishings for the service of the Tabernacle, the Tent of Meeting.
Chizkuni
את מיתריו ויתדותיה, “its cords and its pegs;” compare a similar mixture of masculine and feminine in 35,17.
the plaited garments for ministering in the holy place; the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.
verse value 4059
Insights
Verse structure: 11 words, 52 letters. The shortest word is "the·service" (הַשְּׂרָ֖ד, 4 letters) and the longest is "and·the·garments·of" (וְאֶת־בִּגְדֵ֥י, 7 letters). Words sharing gematria 420: the·garments·of, the·garments·of. The root בגד appears 3 times in this verse. 7 unique roots are used. Frequent roots: "his·sons" (root בן, 189x in Exodus); "to·Aaron" (root אהרן, 104x in Exodus); "in·the·sanctuary" (root קדש, 82x in Exodus). The etnachta (major mid-verse pause) falls on 'in·the·sanctuary', dividing the verse into phrases of 4 and 7 words. Full calculation: אֶת־בִּגְדֵ֥י [the·garments·of] (420) + הַשְּׂרָ֖ד [the·service] (509) + לְשָׁרֵ֣ת [for·officiating] (930) + בַּקֹּ֑דֶשׁ [in·the·sanctuary] (406) + אֶת־בִּגְדֵ֤י [the·garments·of] (420) + הַקֹּ֙דֶשׁ֙ [the·sanctuary] (409) + לְאַהֲרֹ֣ן [to·Aaron] (286) + הַכֹּהֵ֔ן [the·priest] (80) + וְאֶת־בִּגְדֵ֥י [and·the·garments·of] (426) + בָנָ֖יו [his·sons] (68) + לְכַהֵֽן [to·serve·as·priest] (105) = 4059.
Onkelos
The service garments for ministering in the Sanctuary, the sacred vestments for Aaron the priest, and the vestments of his sons for ministering.
According to all that Hashem commanded Moses, so the children of Israel did all the work.
verse value 3030 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֤ן, 2 letters) and the longest is "all·the·work" (אֵ֖ת כׇּל־הָעֲבֹדָֽה, 9 letters). Words sharing gematria 70: according·to·all, so. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·the·work" (אֵ֖ת כׇּל־הָעֲבֹדָֽה). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "did" (root עשה, 322x in Exodus); "Moses" (root משה, 277x in Exodus). The etnachta (major mid-verse pause) falls on 'Moses', dividing the verse into phrases of 4 and 5 words. Full calculation: כְּכֹ֛ל [according·to·all] (70) + אֲשֶׁר־צִוָּ֥ה [commanded] (602) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶׁ֑ה [Moses] (746) + כֵּ֤ן [so] (70) + עָשׂוּ֙ [did] (376) + בְּנֵ֣י [sons·of] (62) + יִשְׂרָאֵ֔ל [Israel] (541) + אֵ֖ת כׇּל־הָעֲבֹדָֽה [all·the·work] (537) = 3030.
Onkelos
According to all that Hashem had commanded Moses, so the children of Israel performed all the service.
Ramban
ACCORDING TO ALL THAT THE ETERNAL COMMANDED MOSES, SO THE CHILDREN OF ISRAEL DID ALL ‘HA’AVODAH’ (THE WORK) — all the work of the Tabernacle. Scripture calls it avodah [a term which means also “the Service” to G-d], in order to indicate that they did it for the service of the Glorious Name, it being similar to that which is said, ‘v’avad’tem’ (and ye shall serve) the Eternal your G-d; and Him ‘ta’avodu’ (shall ye serve). It is possible that the phrase all the ‘avodah’ refers here also to all the vessels, similar to the expression, “all the vessels of the ‘avodah’ (service) of the Tabernacle.” Thus Scripture first mentioned the vessels, in order to say that even in making the vessels they were careful to do them exactly as they were commanded, and afterwards it states, And Moses saw all the work…
Or HaChaim
ככל אשר צוה השם; in accordance with all that G'd had commanded Moses, etc. We find this statement altogether three times. Perhaps the Torah wanted us to understand that rehabilitation from the vestiges of the sin of the golden calf had to comprise three levels: 1) idolatrous thought; 2) idolatrous speech; 3) idolatrous actions. I have mentioned this aspect in its place in Parshat Ki Tissa.
Chizkuni
כן עשו בני ישראל את כל העבודה, “so the Israelites had done all the work;” the Mishnah in tractate Sotah folio 9 states that as soon as Solomon’s temple was completed the Tabernacle and all its appurtenances were hidden. To the question where it was hidden, the Talmud replied that it was “stored” beneath the cavities of the Sanctuary.
Rabbeinu Bahya
כן עשו בני ישראל את כל העבודה, “so did the Children of Israel perform all the labour.” We would have expected the Torah to write כל המלאכה instead of כל העבודה. The Torah, however, wanted to remind us that all work performed for the building of the Tabernacle was equivalent in spiritual value to service in the Sanctuary, עבודה, i.e. something sacred, holy. Just as the expression עבודה is always used in connection with directly serving the Lord, so this too was directly serving the Lord. (compare Deut. 13,5 or Exodus 23,25).
Tur HaArokh
כן עשו בני ישראל את כל העובדה, “so did the Children of Israel perform all the labour.” Nachmanides writes that all labour, work performed in connection with the Tabernacle, is called עבודה, “service,” by the Torah. This reflects the fact that all these activities were performed in order to serve the Lord, to honour Him. By doing so the people fulfilled the commandment (Exodus 23,25) ועבדתם את ה' אלוקיכם, “you are to serve the Lord your G’d.” Alternatively, the word העבודה refers to the sacred vessels used in performing these various tasks. These vessels have been referred to on a number of occasions as כלי עבודת הקודש, i.e. due to their designated purpose the vessels themselves acquired an elevated status, as “sacred vessels,” although they only served a sacred purpose. [this latter explanation would account for the Children of Israel, collectively, being mentioned in our verse rather than either the artisans or the priests. Ed.]
And Moses saw all the work, and, behold, they had done it; as Hashem had commanded, even so had they done it. And Moses blessed them.
verse value 4080 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 14 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "all·the·work" (אֶת־כׇּל־הַמְּלָאכָ֗ה, 10 letters). Words sharing gematria 376: performed, did. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·the·work" (אֶת־כׇּל־הַמְּלָאכָ֗ה), "and·blessed" (וַיְבָ֥רֶךְ). The root משה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "performed" (root עשה, 322x in Exodus); "Moses" (root משה, 277x in Exodus). The etnachta (major mid-verse pause) falls on 'did', dividing the verse into phrases of 11 and 3 words. Full calculation: וַיַּ֨רְא [and·saw] (217) + מֹשֶׁ֜ה [Moses] (345) + אֶת־כׇּל־הַמְּלָאכָ֗ה [all·the·work] (552) + וְהִנֵּה֙ [and·behold] (66) + עָשׂ֣וּ [performed] (376) + אֹתָ֔הּ [it] (406) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + כֵּ֣ן [so] (70) + עָשׂ֑וּ [did] (376) + וַיְבָ֥רֶךְ [and·blessed] (238) + אֹתָ֖ם [them] (441) + מֹשֶֽׁה [Moses] (345) = 4080.
Onkelos
Moses saw all the work, and behold — they had done it as Hashem had commanded; so they had done. And Moses blessed them.
Rashi
ויברך אתם משה AND MOSES BLESSED THEM — He said to them “May it be the will of God that His Shechinah rest upon the work of your hands; ‘and let the beauty of the Lord our God be upon us and establish Thou the work of our hands upon us’” (Psalms 90:17.) (Sifra, Shemini, Mechilta d'Miluim 2 15) This (from ויהי נועם onward) is part of one of the eleven Psalms (90—100) that are in the section beginning with, תפלה למשה; (Numbers Rabbah 12:9).
Or HaChaim
והנה עשו…כן עשו, and behold they had done it…so they had done. The additional word והנה in this verse alludes to the speed with which the Tabernacle was built, something that was very pleasing to Moses when he looked at the components the people presented him with. The addition of the word אותה in the line עשו אותה, testifies to the quality of the work. The artisans had put to use all their intelligence in constructing these parts and the result had proved successful. If we follow the approach of the Talmud Zevachim 62 that every commandment contains details which are not mandatory but which are desirable, the Torah tells us that the artisans performed even all those details which were not mandatory. This explains why the Torah repeated the word עשו, they did, i.e. the artisans did both what was mandatory and what was in effect optional. ויברך אותם משה, Moses blessed them. The reason the Torah wrote the name Moses instead of simply "he blessed them," (seeing that his name was mentioned at the beginning of our verse) is to teach us not to take this blessing lightly. It is something very special to be blessed by a man of G'd such as Moses. If the people had been blessed by someone of lesser stature the Torah would not have recorded this as something we have to know so many thousands of years later. Normally, the Torah could have written משה ברך אותם, or: הוא ברך אותם. By placing the name Moses at the end of the line the Torah taught us the significance of being blessed by someone of Moses' standing.
Rabbeinu Bahya
וירא משה את כל המלאכה, “when Moses saw that all the works had been done, etc.,” the word מלאכה refers to the work of building and weaving, etc. for the Tabernacle. The word וירא refers to the vision of the completed Tabernacle G’d had shown Moses while he was on Mount Sinai. This vision has already been mentioned in Exodus 25,40. The words והנה עשו אותה means that now the people had made this vision come true in the desert. A Midrashic approach (Tanchuma Pekudey 11): The words “Moses saw all the work,” refers to the מעשה בראשית, the creation of the universe; the Torah deliberately omitted adding the words מלאכת המשכן, “the work of the Tabernacle,” in order to teach us that this construction of the Tabernacle was equivalent in a sense to the construction of the universe itself. Immediately after Moses observed this he blessed the people saying: “may the Presence of the Lord, the Shechinah, come to rest on the work of your hands.” He continued immediately with the words of Psalm 90,17: “may the favor of the Lord, our G’d, be upon us; let the work of your hands prosper, O prosper the work of our hands.” The reason these words were appropriate is that the Psalm commences with the words “a prayer of Moses, the man of G’d.” The meaning of the words: “the work of our hands” is a reference to the priestly blessing bestowed upon the people by Aaron on the day the Tabernacle was put up. This is why the word עלינו “upon us,” Moses including himself, was appropriate. Finally, the last words in this blessing, the words ומעשה ידינו כוננהו, refer to the enduring success of the work the people had accomplished. This does not agree with the opinion of R' David Kimchi (רד"ק) who views these words as a repetition of what Moses had said before in order to reinforce his wish.
Kli Yakar
“And Moses saw all the work.” There is a need to be precise about why it first says, And all the service of the Tabernacle of the Tent of Meeting was completed, and similarly it says at the end, Thus the children of Israel did all the service, why did it first call it service [avodah] and afterward work [melachah]? Furthermore, there appears to be a repetition in these two verses. Nachmanides explained that this refers to the Tabernacle and its vessels, and perhaps the Rabbi’s opinion is that the Tabernacle itself is called work [melachah], but the vessels are called service [avodah] because with them they performed the service of the sacrifices. Nevertheless, we have not resolved the issue of repetition, because three times it is mentioned here that they did the service and the work. Therefore it seems appropriate to explain this, according to the Midrash that interprets the entire construction of the Tabernacle as corresponding to the work of Creation, see the entire Midrash in Rabbeinu Bachya on this portion, besides many similarities that the rabbi added on his own. And with this understanding, the language of avodah [service/work] and melachah [labor/craftsmanship] will also be resolved, because regarding the work of the Tabernacle, it is appropriate to use the term avodah since through it they served the Blessed Holy One, and “avodah” only applies from a servant to a master. But the term melachah applies to the crafting of heaven and earth, because what a creator does for himself is called “melachah,” as it says regarding Creation, And God finished on the seventh day His melachah (Genesis 2:2). And it is just as we find in the work of Creation that it says for each creation that it was good, and at the end it says, And God saw everything that He had made, and behold, it was very good (Genesis 1:31). For there are things that are good when each stands on its own, but when mixed together they are not good because their combination does not turn out well. Therefore, regarding Creation it says that each was good individually — meaning a particular good — and afterward it says that there was also a general good in them, because even after they were all joined together, their combination was good. That is why it repeats, And God saw everything that He had made, and behold, it was very good. Similarly, with the work of the Tabernacle, it first says, Thus all the work of the Tabernacle of the Tent of Meeting was finished; and the children of Israel did according to all that the Lord commanded Moses, so they did, which implies that each individual component was made as the Lord commanded Moses. But it had not yet been specified that after everything was made, they arranged each service in its designated place — meaning the general good. Therefore, it repeats, According to all that the Lord commanded Moses, so the children of Israel did all the work, because there was a general good in them, as they were made in the proper order, meaning the connection of all the work together. And afterward, it further explains that everything they made was done according to the command regarding the creation of the worlds, heaven and earth. This is the meaning of And Moses saw all the work — referring to the work of Creation — and behold, they had done it — meaning they had made it resembling that work, as if it was actually the same work. Therefore, Moses blessed them. “And Moses blessed them.” What blessing did he bless them with? “May it be God’s will that the Divine Presence rest upon the work of your hands,” and May the pleasantness of the Lord our God be upon us, etc. (Psalms 90:17). Rabbeinu Bachya explained this is because the beginning of the psalm states, A prayer of Moses, the man of God, etc. But this explanation is not sufficient for our purpose if there is no allusion to the construction of the Tabernacle anywhere in the psalm.I say that there is a proper allusion to the building of the Tabernacle at the beginning of the psalm and at its end. For at the beginning it says, Lord, You have been our dwelling place throughout all generations. This is similar to what Solomon said in his prayer when he dedicated the Temple (1 Kings 8:27): Behold, the heavens and the heaven of heavens cannot contain You; how much less this house! This is what is meant by Lord, You have been our dwelling place — You are the dwelling place of the world, and the world is not a place or dwelling for You. So how could one conceive of preparing a house for You to dwell in? The psalm provides evidence for this by saying, Before the mountains were born or You brought forth the earth and the world, from everlasting to everlasting You are God. If the Holy One, Blessed be He, needed to dwell in a place, then before the world was created, in what place did He dwell? Rather, it is certain that the world is not His place; on the contrary, He, blessed be He, is the place and dwelling for the entire world. So how could it be that the Holy One, Blessed be He, would command him to build a house for Him as if He were dwelling in a place? To this, the psalm responds with an explanation: You return mankind to dust, saying, “Return, O children of men.” The Holy One, Blessed be He, needed to set aside His honor and make a dwelling for Himself in the lower realms in order to forgive them for the sin of the Golden Calf. For according to our Sages (Tanchuma, Pekudei 6), the entire Tabernacle was an atonement for the deed of the Golden Calf. And perhaps for this reason the Mishkan was made in the image of the entire world, since before the giving of the Torah, the entire world was in a state of chaos, and through the Torah, the world emerged from the state of chaos and void. When they made the Golden Calf and the tablets were broken, the world reverted to chaos and void. When they were forgiven for the sin of the Calf, the world emerged a second time from chaos and void. It was as if the world was created a second time at that moment. Therefore, after the atonement of the Calf, they were commanded to build Him a house in the pattern of all three worlds, telling you that now they had returned to the state they were in originally before the sin. In this way, the Holy One, blessed be He, gave an opening for those who repent, as our Sages said (Avodah Zarah 4b): “Israel did not make the Golden Calf except to give an opening for those who repent, etc.” This is what he is explaining as a rationale for why and for what reason He commanded to build Him a house on earth — because He wanted to bring mankind back in repentance to the point of “dakka” [crushed]. The interpreters of hints said that “dakka” is an acronym for dam [blood], “kefirah” [denial/heresy], and “ishah” [woman], because in the act of the Golden Calf, they transgressed all three: denial in its literal sense, blood, and [improper relations with a] woman, as Rashi explained on the verse and they rose up to play (Exodus 32:6) — that they also transgressed sexual immorality and murder. The Holy One, blessed be He, wanted to give an opening for repentance in all three areas. This is what is meant by You say, “Return, O children of man” — from here forward, for there is nothing that prevents repentance. For if repentance helped for these three severe transgressions, how much more so will it help for lighter ones than these. And afterward, For a thousand years in Your eyes — all of this speaks about repentance, which continues until the verse Let Your work appear to Your servants. He [then] comes back to speak about the building of the Mishkan, which was built in the pattern of the entire world, which was the work of the Holy One, blessed be He. Therefore it says, Let Your work appear to Your servants — that they should see Your heavens, the work of Your fingers, and make it according to their pattern. And Your majesty — this refers to the majesty of Your Divine Presence — upon their children. This could be in line with what our Sages said (Berachot 64a): And great peace for your children [banayikh] — don’t read your children [banayikh] but “your builders” [bonayikh]. Similarly, it says in the portion of Vayishlach (32:15), and their children [bneihem] thirty — Rashi explained their children as “their builders.” So too here, their children refers to the builders of the Mishkan, about whom he said that He should show them the majestic radiance of His Divine Presence in their building. From here, the author of the Midrash learned that Moses said, “May it be His will that the Divine Presence rest upon the work of your hands.” “And he said, ‘May the pleasantness of the Lord our God be upon us.’” Since it is written (Exodus 25:8): And they shall make Me a sanctuary and I will dwell among them — it does not say “in it” but rather among them, because the main presence of the Divine Presence is for the sake of Israel. Therefore, he said that the pleasantness of the Lord, meaning the radiance of His blessed Divine Presence, should be upon us, and establish the work of our hands upon us, and establish it, the work of our hands. It appears that the word establish it [konnenehu] refers to the Divine Presence, because this verse speaks in the third person about the Divine Presence. Therefore, he said that the work of our hands, meaning the Tabernacle, established a foundation for the Divine Presence and for us, to settle us together in one dwelling place, because the Tabernacle is a dwelling place for both the heavenly and earthly beings together. That is why he said, establish upon us and establish it, in the manner that it is written (Exodus 15:17): The foundation for Your dwelling You have made, O Lord. This is what I thought to add to all the commentaries’ explanations of this psalm as it relates to the building of the Tabernacle.
Onkelos
Rashi
Ibn Ezra
Sforno
Or HaChaim
Chizkuni