"On the first day of the first month you shall rear up the tabernacle of the tent of meeting.
verse value 2811 — אֹ֥הֶל = 36 (double-Chai)
Insights
Verse structure: 8 words, 39 letters. Notable word values: "tent" (אֹ֥הֶל) = 36, double chai. Verse gematria: 2811 = 3 × 937. The shortest word is "tent" (אֹ֥הֶל, 3 letters) and the longest is "on·the·day·of·the·month" (בְּיוֹם־הַחֹ֥דֶשׁ, 8 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "on·the·day·of·the·month" (בְּיוֹם־הַחֹ֥דֶשׁ), "you·shall·set·up" (תָּקִ֕ים), "the·Tabernacle·of" (אֶת־מִשְׁכַּ֖ן). 8 unique roots are used. Frequent roots: "on·the·day·of·the·month" (root יום, 113x in Exodus); "one" (root אחד, 95x in Exodus); "the·Tabernacle·of" (root משכן, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'of·the·month', dividing the verse into phrases of 4 and 4 words. Full calculation: בְּיוֹם־הַחֹ֥דֶשׁ [on·the·day·of·the·month] (375) + הָרִאשׁ֖וֹן [first] (562) + בְּאֶחָ֣ד [one] (15) + לַחֹ֑דֶשׁ [of·the·month] (342) + תָּקִ֕ים [you·shall·set·up] (550) + אֶת־מִשְׁכַּ֖ן [the·Tabernacle·of] (811) + אֹ֥הֶל [tent] (36) + מוֹעֵֽד [meeting] (120) = 2811.
Onkelos
On the first day of the first month, on the first of the month, you shall erect the Tabernacle, the Tent of Meeting.
Ramban
ON THE FIRST DAY OF THE FIRST MONTH SHALT THOU SET UP THE TABERNACLE OF THE TENT OF MEETING. In the opinion of our Rabbis who say that this was on the eighth day of the installation [of the priests into their sacred office], the meaning of the verse is: “you are to put up the Tabernacle and it should remain so; do not dismantle it and do not put it up again, for when the camps will move, the Levites will dismantle it and put it up.” It was not necessary that G-d should command Moses now about the putting up of the Tabernacle during the first seven days, since He had told him at the start, And thou shalt set up the Tabernacle according to the fashion thereof which hath been shown thee in the mountain. Now since He explained to him here that On the first day of the first month the setting up of the Tabernacle would be of a permanent nature, Moses thus understood that during [each of] the seven days of installation it would be necessary for him to put it up and to dismantle it. Perhaps this was done in order to train the Levites how to do it, for they would see how he did it and would do likewise. Or it may be that this was done in order to crown the eighth day with this special crown [that the Tabernacle was for the first time not dismantled on that day].It would appear according to the opinion of the Rabbis that on the first seven days Moses put up the Tabernacle each morning, and it remained standing all day and all the following night, and at each dawn he would dismantle it and put it up again immediately, for Scripture says, And at the door of the Tent of Meeting shall ye abide day and night for seven days, and there could be no “door” to the Tent of Meeting except at the time when it was erected. The Sages have already interpreted: “he shall bring it to the door of the Tent of Meeting — at the time when it is open, and not when [the Tent of Meeting] is taken to pieces.” Similarly, the Rabbis have said: “Peace-offerings which have been slaughtered before the doors of the Sanctuary were opened are invalid, because it is said, and he shall slaughter it at the door of the Tent of Meeting — at the time it is open, and not when it is locked.” Similarly, “at the Tabernacle, [peace-offerings which were slaughtered] before the Levites put up the Tabernacle, or after the Levites had dismantled it, were invalid.” Moreover, [during the first seven days of installation, Moses] used to sacrifice the Daily Offering of the evening and kindle the lamps at night. And in Vayikra Rabbah I have seen [the following text]: “Moses used to put up the Tabernacle and dismantle it twice every day. Rabbi Chanina the Great says: three times every day, for [the phrase ‘putting up’ of the Tabernacle] is mentioned three times: thou shalt put up; the Tabernacle was put up; and Moses put up the Tabernacle. Once it was put up for the Daily Offering of the morning, and once for the special offerings of the installation, and once for the Daily Offering of the evening.” It is po...
Ibn Ezra
"On the day" — this is a matter of dispute. Some say that the eighth day of the investiture was the first of Nisan, and they were therefore compelled to say that on the twenty-third of Adar Moses erected the Tabernacle, and that from the first day of the investiture onward Moses would dismantle it and rebuild it each day in order to train the priests. They further said that the goat which Moses sought and which was found burned was the goat of the New Moon offering. According to this view, Hashem commanded Moses to erect the Tabernacle on the first of the first month and not to dismantle it until the day the Ark traveled. Now we find in Sifre that Mishael and Elzaphan were the ones who were impure through contact with a human corpse. If so, the eighth day of the investiture would be the eighth of the month, and there is something resembling proof for this. First: why does Scripture not mention that Moses erected and then dismantled the Tabernacle? And where would the entrance of the Tent of Meeting be once it was dismantled? For it is written, "You shall remain at the entrance of the Tent of Meeting day and night" (Lev. 8:35). A further scriptural testimony: "Speak to the children of Israel, saying: Take a goat for a sin-offering" (Lev. 9:3) — this is the very goat Moses sought. Moreover, if it had been the New Moon goat, why did Scripture not mention the two bulls, one ram, and seven lambs? And just as it wrote, "in addition to the morning burnt-offering" (Num. 28:23), it would have been fitting to say "in addition to the New Moon offering." According to the plain sense (peshat), on the first day of the first month the erection of the Tabernacle began. This first Tabernacle Moses erected on the first of the first month, and the building of the first Temple — which is the second Tabernacle — began in the second month, which is Iyyar, on the second of the month, as it is written: "In the second month, on the second" (II Chr. 3:2). In our Talmud it is written that Israel departed Egypt on a Thursday. If this is a received tradition, we accept it; if it is reasoned inference, then they departed before Thursday, for the interval between one simple year and the beginning of the next is no less than three days — since a deficient year has 353 days, and 350 would place departure in the seventh day of the week — and if the years are leap years, it is five in a deficient year. Because Scripture said "on the Sabbath day he shall arrange it" (Lev. 24:8), it appears that on the Sabbath Moses arranged the bread on the Table. The Tabernacle was therefore erected on the sixth day, or on the Sabbath, though this is not a conclusive proof, since one who disputes could reply: "on the Sabbath day he shall arrange it" means the priest arranged it after the Tabernacle was erected, while Moses had arranged the bread. Scripture has now recounted what was done: Moses erected the Tabernacle, as I have explained with regard to the two corner posts. The Levites, who were of his tribe, erected it — for this was not a task for one man alone. He set the sockets below, then placed the planks, then the bars, then erected the pillars for the curtain and the screen of the Tent entrance; afterward he spread the tent-cloth and placed the covering over it. Then he placed the Ark toward the west and put the tablets in the Ark, placed the poles on it, and set the cover upon the Ark from above. He placed the Table and arranged the showbread upon it — which indicates this was done in the morning — and then lit the lamps afterward, at night; and in the morning he offered up the burnt-offering, which is the daily (tamid) offering. He did likewise in the afternoon. On that same day Moses anointed the Tabernacle and all its furnishings, the altar of burnt-offering and all its vessels, and the laver and its base. The community assembled at the entrance of the Tent of Meeting; Aaron and his sons washed with water; he vested Aaron in the sacred vestments, and likewise vested his sons; and they were anointed with the sacred oil. A bull of the herd and two rams were brought forward; the bull was slaughtered, atonement was made at the altar, and the choice portions were turned to smoke. The ram was slaughtered and its blood was dashed on the altar and the ram was turned to smoke. The ram of investiture was likewise slaughtered; its blood was dashed on the altar, and the choice portions together with the right thigh, one unleavened loaf, and one oil-bread — all of this was turned to smoke on the altar. This Moses did for all seven days of the investiture. So too it is written: "A bull as a sin-offering you shall make each day for atonement" (above, 29:36) — each day — and "you shall anoint the altar to sanctify it," and it is written: "Seven days you shall make atonement for the altar" (ibid.) and "you shall anoint it to sanctify it" (ibid.). The meaning is: thus you shall do for all seven days of the investiture. It is written: "On the day Moses finished erecting the Tabernacle he anointed it" (Num. 7:1), and he sanctified the altar for seven days of the investiture. Then the chieftains began to bring forward their offerings for the dedication of the altar. Likewise Aaron offered a bull-calf as his sin-offering to make atonement for himself, and offered his ram. Then the calf and lamb, which were the people's offering, he offered as a burnt-offering after slaughtering the goat of the sin-offering and performing its atonement rite as he had done with the bull-calf of his own sin-offering — dashing its blood and turning the choice portions to smoke. However, the priest's own sin-offering may not be eaten by a priest; therefore the flesh of the bull was burned outside the camp. The communal sin-offering, which was the goat, was eaten by the priests. All of this took place after the morning burnt-offering. After all this, Nahshon's burnt-offering and his sin-offering were brought, and the dedication of the altar was thus completed after the nineteenth day of the first month. Do not take to heart the claim of one who asks: when were the Festival offerings made? For Israel observed in the Wilderness of Sinai only the Passover — one night — and did not keep the Festival of Matzot. So it is written: "When Hashem brings you" (above, 13:5) — "seven days you shall eat matzot" (ibid., v. 6). The meaning of "This day shall be a memorial for you" (above, 12:14) is for the generations to come after them, to establish the day of their departure as a sacred assembly. For on the first day they departed from Goshen. Furthermore, in the Wilderness of Sinai they had no bread from which to make matzot for seven days — even though they were near inhabited land, it would have been a great matter to find bread to make and to eat alongside bitter herbs with the Passover sacrifice at night, since they were an exceedingly large people. According to reasoned inference, Moses offered the daily (tamid) burnt-offering during the seven days of the investiture; and on the Sabbath, two lambs — whichever day of the seven investiture days fell on the Sabbath, he brought the Sabbath offering and afterward the investiture offering. All of this is sound. But what was done at the dedication of the altar on the Sabbath? Some say they skipped it and counted only the days on which the altar was dedicated. Others say the chieftain's burnt-offering was offered on the Sabbath, but the well-being offerings were slaughtered on the first day and eaten later. Their proof: it is written that the chieftain who sends [the offering] brings on the Sabbath six lambs, in addition to the public Sabbath offering. The first group says: just as the six days on which they encircled Jericho while the armed vanguard went forward skipped the Sabbath, yet there were seven days in which they encircled it — so too they said regarding the fourteen days that they skipped Yom Kippur and did not count it in the number.
Or HaChaim
ביום החודש הראשון באחד לחודש, on the first day of the first month, etc. The erection of the Tabernacle took place after the seven days of the inaugural sacrifices [as opposed to Jerusalem Talmud Yuma 1,5 according to which Moses erected and dismantled the Tabernacle on each of those seven days, whereas now he erected it permanently. Ed.] A careful perusal of the text both here and in Parshat Tzav reveals that erection of the Tabernacle prior to the offering of the inaugural sacrifices is not mentioned anywhere. It would follow that any sacrificial service Moses performed during those days he did not perform inside the Sanctuary but only on the altar in the courtyard. The Tabernacle was sanctified only on the first day of Nissan of the second year after the Exodus. Even if we were to accept the opinion of those who claim that Moses experimented with putting together and dismantling the Tabernacle on each of the seven days of the inaugural sacrifices, this would refer only to the Tabernacle itself, not its furnishings. Why else would the Torah report that Moses was instructed only on that day to place the various furnishings inside the Tabernacle? Clearly, the משכן became a "going concern" only on the first day of Nissan.
Rabbeinu Bahya
ביום החודש הראשון באחד לחודש תקים את משכן אהל מועד, “on the first day of the first month you shall erect the Tabernacle, the Tent of Meeting.” According to a view cited in Tanchuma Pekudey 11 Moses had been putting up and taking apart the Tabernacle three times daily as we have been told three expressions in the Torah concerning the erection of the Tabernacle, i.e. הוקם ,תקים,and ויקם, “it was erected, erect it!, and “he erected.” The first expression occurred in connection with the offering of the daily public morning burnt-offering. The second expression occurred in connection with the days of consecration and the rites performed during those days. The third and final time applied to the Tabernacle being erected in time for offering the daily public burnt-offeing of the evening. You will find all these three occasions on which the Tabernacle was erected alluded to in our portion (compare verse 17, verse 18). A Midrashic approach (Tanchuma 11): Betzalel, Oholiov, and all the artisans were endeavouring to erect the Tabernacle but were unable to do do so. This is the meaning of the words in 39,33: “they brought the Tabernacle to Moses.” The reason they brought it to Moses was their inability to erect it so that it would remain standing. Moses felt very badly about all this, seeing he had not had a personal share in working on the Tabernacle. G’d consoled him telling him that no other human being would be able to put up the Tabernacle, whereas as soon as Moses would begin to busy himself with erecting it, it would erect itself. This would teach the Jewish people that if Moses would be unable to erect the Tabernacle it would never become functional. G’d told him that He would record in the Torah that the Tabernacle had been erected by Moses personally, unassisted. This is the meaning of our verse in which Moses is instructed to erect the Tabernacle on the date mentioned. After hearing this, Moses said to G’d: “I do not know how to put it up.” G’d answered him: “you begin to busy yourself with it, and seeing that you have been shown it when it stood, it will stand by itself corresponding to the vision you have had.” This is the meaning of the words הוקם המשכן, “the Tabernacle was erected” (verse 17). G’d added further that He would write that the erection of the Tabernacle was credited to Moses. This is why the Torah also wrote: “Moses put up the Tabernacle” (verse 18). This is also what Psalms 45,15 may have had in mind when the sons of Korach wrote “the princess wearing an embroidered dress is led inside to the king;” this is a reference to the Tabernacle which contained many colours as we know from Exodus 35,35: “and embroider it with blue wool, purple wool and red wool.” The words תובל למלך in our verse from Psalms are a reference to Moses of whom the Torah says in Deut. 33,5 “he was king in Yeshurun.” The words בתולות אחריה “maidens in her train” in the same verse, refer to the Jewish people who are referred to as maidens in Song of Songs 4,12, seeing they are also defined as companions to the Lord, based on Psalms 122,8 where they are described: “for the sake of my kin and friends;” in each instance the Hebrew word for “my friends” being ריע. Finally, the last words in that verse in Psalms 45,15 are מובאות לך “brought to you,” a reference to Moses to whom the Tabernacle was brought in order for him to erect it.
Kli Yakar
On the first day of the first month, you shall set up the Tabernacle of the Tent of Meeting The language of “setting up” is written in the portion three times: 1. you shall set up the Tabernacle, 2. the Tabernacle was set up, 3. and Moses set up. And our Sages said (Vayikra Rabbah 52:4) that the Israelites and all the wise-hearted people were setting up the Tabernacle but they could not erect it. The Holy One, Blessed be He, said, “You engage in setting it up, and it will stand by itself,” as it says, it was set up, implying it happened by itself. And this contains an allusion to all the deeds that a person does, because a person’s hand is too short to complete them from beginning to end, rather, the person initiates and God completes it through him. And so our Sages said (Kiddushin 30b) regarding the evil inclination, “If the Holy One, Blessed be He, did not help him, he could not overcome it, etc.” And He commanded that the setting up of the Tabernacle be done by Moses, which agrees with the words of the Midrash that says that the world was created in the merit of Moses, as it says, In the beginning [reishit] God created, in the merit of Moses who is called “beginning,” as it says And he saw the first portion [reishit] for himself (Deuteronomy 33:21). And if so, it is as if Moses set up the world, similarly the Tabernacle which was built in the pattern of the world was set up by Moses. And just as in the beginning He created the world, so too on the first day of the first month, the Tabernacle was set up. And according to our Sages (Torat Kohanim, Shemini 1), this day was the eighth day of the consecration, and that day received 10 crowns, the first for the work of creation, etc., see in Yalkut Parashat Shemini (520). And regarding these three establishments, some commentators said that they correspond to the three Temples. I have something like a proof for their words because the First and Second Temples were dependent on the merit of Israel, as it was through merit and repentance that they earned this building. Therefore it says you shall erect and he erected, as this speaks of an establishment that depends on human action. But the Third Temple does not depend on merit, for even in a generation that is entirely guilty, the redeemer will come. And if so, it does not depend on human action, but rather it will be built by itself. Therefore it says was established, meaning by itself.
Tur HaArokh
ביום החודש הראשון באחד לחודש תקים את המשכן, “on the day of the first month, on the first day of it, you shall erect the Tabernacle.” On this occasion only, Moses himself was to erect the Tabernacle. From now on, during their journeys in the desert, the Levites would dismantle it as well as reassemble it at the next location. The meaning of the word תקים is equivalent to “putting the finishing touches to it.” The reason this is so, is because according to tradition Moses practiced assembling and dismantling the Tabernacle every single day during the 7 days of the inauguration of the priests. Now, on the eighth day, the first of Nissan, when he assembled it for the last time, the heavenly cloud, signifying the Presence of the Shechinah, materialized and took up its position above the Tabernacle, as we know from 40,33 ויכל משה את המלאכה, “Moses completed the work.” This is followed by ויכס הענן את אהל מועד, ”the cloud enveloped the Tent of Meeting.” Clearly, if the Torah inserted this verse at this point it means that prior to this the cloud was not in evidence. At any rate, on the first day (40,18) of the inaugural sacrifices Moses was told of all the portions in the Book of Leviticus up to and including the last verse in Parshat Tzav. Nonetheless, in spite of having this oral communication from G’d, the cloud had not been in evidence. G’d, as opposed to communicating with Moses from the Holy of Holies, had spoken to Moses directly from heaven, as He had done during the many months since the Exodus. However, in the Midrash Chazit, we have a statement saying that the opening line of Parshat Shemini, i.e. the words ויהי ביום השמיני, “It occurred on the eighth day, etc.” was fit (from a chronological point of view) to have been written at the very beginning of the Book of Leviticus, but seeing that the Torah is not bound by such considerations, it considered it more appropriate to write that paragraph adjacent to the legislation not to enter the holy precincts while in a state of inebriation. In other words, the opening lines of the Book of Leviticus were spoken by G’d to Moses after the paragraph in Leviticus 9,23 where the glory of G’d appeared for all the people to see, and after the death of the two sons of Aaron, Nadav and Avihu in Leviticus תקים את משכן אהל מועד, “assemble the Tabernacle including the tent which makes it the Tent of Meeting.” Nachmanides writes that this is the directive the execution of which is reported in 40,18 where the sequence of the assembly of different parts of the Tabernacle is reported. Seeing that Moses had already been shown a preview of the Tabernacle during the time he had spent on the Mountain, he had no difficulty in carrying out the directive. No directive was given where to place the Holy Ark, seeing that the very name ארון העדות, “Ark of Testimony,” contains the hint where it must be placed within the two parts of the Sanctuary. Moses certainly did not need to be told that the Tablets were to be put inside the Holy Ark. He only needed to be told that the first order of business when furnishing the Tabernacle was to place the Holy Ark inside. The Torah was similarly brief in its references to the Table and the Menorah, omitting the precise location of either of these two items within the Sanctuary. This had all been explained to Moses on a previous occasion. The Torah is also brief concerning the donning of Aaron as well as his sons of their priestly garments, not repeating the name of each garment. Mention of these garments here is made only to indicate at what stage of preparation for Temple service these garments had to be donned. They were not to be dressed in their priestly garments until after the Tabernacle in which they would perform their duties would have been assembled.
And you shall put in it the ark of the testimony, and you shall screen the ark with the veil.
verse value 4177
Insights
Verse structure: 7 words, 34 letters. Verse gematria: 4177 is prime. The shortest word is "there" (שָׁ֔ם, 2 letters) and the longest is "the·curtain" (אֶת־הַפָּרֹֽכֶת, 7 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·screen·off" (וְסַכֹּתָ֥). The root ארון appears 2 times in this verse. 6 unique roots are used. Frequent roots: "there" (root שם, 62x in Exodus); "and·place" (root שום, 36x in Exodus); "the·ark·of" (root ארון, 26x in Exodus). The etnachta (major mid-verse pause) falls on 'the·Testimony', dividing the verse into phrases of 4 and 3 words. Full calculation: וְשַׂמְתָּ֣ [and·place] (746) + שָׁ֔ם [there] (340) + אֵ֖ת אֲר֣וֹן [the·ark·of] (658) + הָעֵד֑וּת [the·Testimony] (485) + וְסַכֹּתָ֥ [and·screen·off] (486) + עַל־הָאָרֹ֖ן [upon·the·ark] (356) + אֶת־הַפָּרֹֽכֶת [the·curtain] (1106) = 4177.
Onkelos
You shall place there the Ark of the Testimony, and screen off the Ark with the curtain.
Rashi
וסכת על הארן means AND THOU SHALT SCREEN THE ARK — וסכת denotes screening and it is the correct term to use, for it (the veil) formed a partition (cf. Rashi on Exodus 35:12).
Ramban
AND THOU SHALT SCREEN ‘AL’ THE ARK. The word al (upon) is in place of the word el (to), for the word v’sakotha (and thou shalt screen) is derived from the term masach (curtain, screen). Similarly, and he set up the veil of the screen, and screened ‘al’ the ark of the Testimony [carries the same interpretation as the verse before us].
Chizkuni
וסכות על הארון, ”screen off the Ark with a curtain!” the word וסכות is derived from מסוכה, a separating screen. We find it used in that sense in Hoseah 2,8: הנני סך את דרכך, “I will block your path with thorns.” על הארון, “next to the Ark.” The word על is used in this sense also in Leviticus 25,31: על שדה הארץ יחשב, “they (the house not walled in) will be considered as belonging to the adjoining earth.”על הארון, a similar construction to: על הגמלים, beside the camels in Genesis 24,30, and על המערכת, “next to the row.”
And you shall bring in the table, and set in order the bread that is upon it; and you shall bring in the lampstand, and light its lamps.
verse value 5303
Insights
Verse structure: 8 words, 48 letters. Verse gematria: 5303 is prime. The shortest word is "and·bring·in" (וְהֵבֵאתָ֙, 5 letters) and the longest is "the·table" (אֶת־הַשֻּׁלְחָ֔ן, 7 letters). Words sharing gematria 414: and·bring·in, and·bring·in. 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·lay·out" (וְעָרַכְתָּ֖), "its·setting" (אֶת־עֶרְכּ֑וֹ), "and·kindle" (וְהַעֲלֵיתָ֖). The root בוא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·bring·in" (root בוא, 124x in Exodus); "and·kindle" (root עלה, 78x in Exodus). The etnachta (major mid-verse pause) falls on 'its·setting', dividing the verse into phrases of 4 and 4 words. Full calculation: וְהֵבֵאתָ֙ [and·bring·in] (414) + אֶת־הַשֻּׁלְחָ֔ן [the·table] (794) + וְעָרַכְתָּ֖ [and·lay·out] (696) + אֶת־עֶרְכּ֑וֹ [its·setting] (697) + וְהֵבֵאתָ֙ [and·bring·in] (414) + אֶת־הַמְּנֹרָ֔ה [the·lampstand] (701) + וְהַעֲלֵיתָ֖ [and·kindle] (521) + אֶת־נֵרֹתֶֽיהָ [its·lamps] (1066) = 5303.
Onkelos
You shall bring in the table and set out its rows, and you shall bring in the menorah and kindle its lamps.
Rashi
וערכת את ערכו AND SET ITS ROWS — the two piles of the show-bread.
Targum Yonatan
And thou shalt bring in the table on the north side, because, from thence are given riches; for from thence distil the drops of the latter rain upon the herbs, for the food of the inhabiters of the world; and thou shalt arrange its orders, two rows of bread, comprising six cakes in a row, answering to the tribes of Jakob. And thou shalt bring in the candelabrum, on the south side, because there are the paths of the sun and of the moon, and the pathways of the luminaries; and thence are the treasures of the wisdom which resembleth the light. And thou shalt kindle the seven lamps, corresponding to the seven stars which resemble the just, who shine unto eternity in their righteousness.
And you shall set the golden altar for incense before the ark of the testimony, and put the screen of the door to the tabernacle.
verse value 5183
Insights
Verse structure: 11 words, 50 letters. Verse gematria: 5183 = 71 × 73. The shortest word is "gold" (הַזָּהָב֙, 4 letters) and the longest is "the·altar·of" (אֶת־מִזְבַּ֤ח, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "of·incense" (לִקְטֹ֔רֶת). 11 unique roots are used. Frequent roots: "before" (root פנים, 116x in Exodus); "and·put" (root נתן, 115x in Exodus); "gold" (root זהב, 105x in Exodus). The etnachta (major mid-verse pause) falls on 'the·Testimony', dividing the verse into phrases of 7 and 4 words. Full calculation: וְנָתַתָּ֞ה [and·put] (861) + אֶת־מִזְבַּ֤ח [the·altar·of] (458) + הַזָּהָב֙ [gold] (19) + לִקְטֹ֔רֶת [of·incense] (739) + לִפְנֵ֖י [before] (170) + אֲר֣וֹן [ark] (257) + הָעֵדֻ֑ת [the·Testimony] (479) + וְשַׂמְתָּ֛ [and·put] (746) + אֶת־מָסַ֥ךְ [the·screen·of] (521) + הַפֶּ֖תַח [the·entrance] (493) + לַמִּשְׁכָּֽן [Tabernacle] (440) = 5183.
Onkelos
You shall place the golden altar for the incense of spices before the Ark of the Testimony, and you shall set the screen of the entrance to the Tabernacle.
Targum Yonatan
And thou shalt place the golden altar for sweet incense before the ark of the testimony; because the wise who are diligent in the law have a perfume fragrant as the sweet incense. And thou shalt set the veil at the gate of the tabernacle; because the righteous so covereth with their righteousness the people of the house of Israel.
And you shall set the altar of burnt-offering before the door of the tabernacle of the tent of meeting.
verse value 2653
Insights
Verse structure: 7 words, 33 letters. Verse gematria: 2653 = 7 × 379. The shortest word is "the·entrance·of" (פֶּ֖תַח, 3 letters) and the longest is "tent·of·meeting" (אֹֽהֶל־מוֹעֵֽד, 7 letters). 7 unique roots are used. Frequent roots: "before" (root פנים, 116x in Exodus); "and·place" (root נתן, 115x in Exodus); "the·burnt·offering" (root עלה, 78x in Exodus). The etnachta (major mid-verse pause) falls on 'the·burnt·offering', dividing the verse into phrases of 3 and 4 words. Full calculation: וְנָ֣תַתָּ֔ה [and·place] (861) + אֵ֖ת מִזְבַּ֣ח [the·altar·of] (458) + הָעֹלָ֑ה [the·burnt·offering] (110) + לִפְנֵ֕י [before] (170) + פֶּ֖תַח [the·entrance·of] (488) + מִשְׁכַּ֥ן [the·tabernacle·of] (410) + אֹֽהֶל־מוֹעֵֽד [tent·of·meeting] (156) = 2653.
Onkelos
You shall place the altar of burnt offering before the entrance of the Tabernacle, the Tent of Meeting.
Targum Yonatan
And thou shalt place the altar of burnt offering before the door of the tabernacle of ordinance; because the rich, who spread the table before their doors and feed the poor, shall have their sins forgiven what time they make the offering upon the altar.
And you shall set the laver between the tent of meeting and the altar, and shall put water in it.
verse value 3126
Insights
Verse structure: 9 words, 38 letters. The shortest word is "there" (שָׁ֖ם, 2 letters) and the longest is "the·basin" (אֶת־הַכִּיֹּ֔ר, 6 letters). Words sharing gematria 856: and·put, and·put. The root נתן appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·put" (root נתן, 115x in Exodus); "there" (root שם, 62x in Exodus); "the·altar" (root מזבח, 60x in Exodus). The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 6 and 3 words. Full calculation: וְנָֽתַתָּ֙ [and·put] (856) + אֶת־הַכִּיֹּ֔ר [the·basin] (636) + בֵּֽין־אֹ֥הֶל [between·the·tent·of] (98) + מוֹעֵ֖ד [meeting] (120) + וּבֵ֣ין [and·between] (68) + הַמִּזְבֵּ֑חַ [the·altar] (62) + וְנָתַתָּ֥ [and·put] (856) + שָׁ֖ם [there] (340) + מָֽיִם [water] (90) = 3126.
Onkelos
You shall place the laver between the Tent of Meeting and the altar, and you shall put water there.
Targum Yonatan
And thou shalt place the laver between the tabernacle of ordinance and the altar, and put water therein for the sins of such as convert by repentance, and pour off their perversity like water.
And you shall set up the court round about, and hang up the screen of the gate of the court.
verse value 3774
Insights
Verse structure: 7 words, 30 letters. The shortest word is "gate" (שַׁ֥עַר, 3 letters) and the longest is "the·enclosure" (אֶת־הֶחָצֵ֖ר, 6 letters). The root חצר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·put" (root נתן, 115x in Exodus); "and·set·up" (root שום, 36x in Exodus); "around" (root סביב, 31x in Exodus). The etnachta (major mid-verse pause) falls on 'around', dividing the verse into phrases of 3 and 4 words. Full calculation: וְשַׂמְתָּ֥ [and·set·up] (746) + אֶת־הֶחָצֵ֖ר [the·enclosure] (704) + סָבִ֑יב [around] (74) + וְנָ֣תַתָּ֔ [and·put] (856) + אֶת־מָסַ֖ךְ [the·screen·of] (521) + שַׁ֥עַר [gate] (570) + הֶחָצֵֽר [the·enclosure] (303) = 3774.
Onkelos
You shall set up the courtyard all around, and you shall set the screen of the entrance of the courtyard.
Targum Yonatan
And thou shalt place the court round about, because of the merit of the fathers of the world, which encompasseth the people of the house of Israel round about. And thou shalt set the hanging of the gate of the court on account of the merit of the mothers of the world, which spreadeth at the gate of Gehennam, that none may enter there of the souls of the children of the people of Israel.
And you shall take the anointing oil, and anoint the tabernacle, and all that is in it, and shall hallow it, and all its furniture; and it shall be holy.
verse value 6399 — וְהָ֥יָה = 26 (Hashem)
Insights
Verse structure: 11 words, 61 letters. Notable word values: "and·it·shall·be" (וְהָ֥יָה) = 26, the value of the divine name Hashem. The shortest word is "it" (אֹת֛וֹ, 3 letters) and the longest is "and·all·that·is·in·it" (וְאֶת־כׇּל־אֲשֶׁר־בּ֑וֹ, 10 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·all·that·is·in·it" (וְאֶת־כׇּל־אֲשֶׁר־בּ֑וֹ). The root קדש appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 235x in Exodus); "and·all·that·is·in·it" (root כל, 121x in Exodus); "and·you·shall·consecrate" (root קדש, 82x in Exodus). The etnachta (major mid-verse pause) falls on 'and·all·that·is·in·it', dividing the verse into phrases of 6 and 5 words. Full calculation: וְלָקַחְתָּ֙ [and·you·shall·take] (544) + אֶת־שֶׁ֣מֶן [the·oil·of] (791) + הַמִּשְׁחָ֔ה [the·anointing] (358) + וּמָשַׁחְתָּ֥ [and·anoint] (754) + אֶת־הַמִּשְׁכָּ֖ן [the·tabernacle] (816) + וְאֶת־כׇּל־אֲשֶׁר־בּ֑וֹ [and·all·that·is·in·it] (966) + וְקִדַּשְׁתָּ֥ [and·you·shall·consecrate] (810) + אֹת֛וֹ [it] (407) + וְאֶת־כׇּל־כֵּלָ֖יו [and·all·its·furnishings] (523) + וְהָ֥יָה [and·it·shall·be] (26) + קֹֽדֶשׁ [holy] (404) = 6399.
Onkelos
You shall take the anointing oil and anoint the Tabernacle and all that is in it, and consecrate it and all its vessels, and it shall be holy.
Targum Yonatan
And thou shalt take the consecration-oil, and anoint the tabernacle, and all that is therein, and shalt sanctify it, on account of the crown of the kingdom of the house of Jehudah, and of the King Meshiha, who is to redeem Israel at the end of the days.
And you shall anoint the altar of burnt-offering, and all its vessels, and sanctify the altar; and the altar shall be most holy.
verse value 4064 — וְהָיָ֥ה = 26 (Hashem)
Insights
Verse structure: 10 words, 53 letters. Notable word values: "and·it·shall·be" (וְהָיָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "holy" (קֹ֥דֶשׁ, 3 letters) and the longest is "and·all·its·utensils" (וְאֶת־כׇּל־כֵּלָ֑יו, 9 letters). The root מזבח appears 3 times in this verse. 7 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 235x in Exodus); "and·consecrate" (root קדש, 82x in Exodus); "the·burnt·offering" (root עלה, 78x in Exodus). The etnachta (major mid-verse pause) falls on 'and·all·its·utensils', dividing the verse into phrases of 4 and 6 words. Full calculation: וּמָשַׁחְתָּ֛ [and·anoint] (754) + אֶת־מִזְבַּ֥ח [the·altar·of] (458) + הָעֹלָ֖ה [the·burnt·offering] (110) + וְאֶת־כׇּל־כֵּלָ֑יו [and·all·its·utensils] (523) + וְקִדַּשְׁתָּ֙ [and·consecrate] (810) + אֶת־הַמִּזְבֵּ֔חַ [the·altar] (463) + וְהָיָ֥ה [and·it·shall·be] (26) + הַמִּזְבֵּ֖חַ [the·altar] (62) + קֹ֥דֶשׁ [holy] (404) + קׇֽדָשִֽׁים [of·holies] (454) = 4064.
Onkelos
You shall anoint the altar of burnt offering and all its vessels, and you shall consecrate the altar, and the altar shall be most holy.
Ramban
AND THE ALTAR SHALL BE MOST HOLY. Since they would also sacrifice on it the most holy offerings, Scripture describes the altar as “most holy,” even though it stood in the court of the Tabernacle. Of the Tabernacle, however, Scripture says, and it shall be holy, because the term “most holy” is used usually only with reference to the place where the ark rests, just as it is said, and the veil shall divide unto you between the holy place and the most holy. It is possible that He said of the altar “most holy,” because it sanctifies other things, just as He said, whatsoever toucheth the altar shall be holy.
Tur HaArokh
והיה המזבח קודש קדשים “the altar will become holy of holies.” Although the copper altar was standing in the courtyard of the Tabernacle, the Torah refers to it as “holy of holies.” The reason is that also the kind of offerings which are categorized as קדשי קדשים are being offered on it. (Compare Zevachim 7,1) The reason why the Torah wrote of the Tabernacle that it was קודש, holy, was to remind us that that the only part of the Tabernacle that qualified for the description קודש קדשים, holy of holies, was the section west of the dividing curtain. Possibly, the reason why the altar in the courtyard is called קודש קדשים, “holy of holies,” was because of its capacity to make people who came into direct contact with it “holy.” Compare (Exodus 29,37) כל הנוגע במזבח יקדש, “whoever or whatsoever touches the altar will become sanctified.” [This means that it becomes subject to far more stringent regulations governing what is sacred and what is profane. Ed.]
And you shall anoint the laver and its base, and sanctify it.
verse value 3090
Insights
Verse structure: 5 words, 25 letters. The shortest word is "it" (אֹתֽוֹ, 3 letters) and the longest is "the·basin" (אֶת־הַכִּיֹּ֖ר, 6 letters). 5 unique roots are used. Frequent roots: "and·consecrate" (root קדש, 82x in Exodus); "and·its·stand" (root כן, 47x in Exodus). The etnachta (major mid-verse pause) falls on 'and·its·stand', dividing the verse into phrases of 3 and 2 words. Full calculation: וּמָשַׁחְתָּ֥ [and·anoint] (754) + אֶת־הַכִּיֹּ֖ר [the·basin] (636) + וְאֶת־כַּנּ֑וֹ [and·its·stand] (483) + וְקִדַּשְׁתָּ֖ [and·consecrate] (810) + אֹתֽוֹ [it] (407) = 3090.
Onkelos
You shall anoint the laver and its base, and consecrate it.
Targum Yonatan
And thou shalt anoint the laver, and its base, and consecrate it, on account of Jehoshua thy minister, chief of the sanhedrin of his people; by whose hand the land of Israel is to be partitioned: and of Meshiha bar Ephraim, who shall spring from him, by whose hand the house of Israel is to vanquish Gog and his confederates at the end of the days.
And you shall put upon Aaron the holy garments; and you shall anoint him, and sanctify him, that he may minister to Me in the priest's office.
verse value 4728
Insights
Verse structure: 10 words, 44 letters. The shortest word is "to·me" (לִֽי, 2 letters) and the longest is "and·clothe" (וְהִלְבַּשְׁתָּ֙, 6 letters). Words sharing gematria 407: him, him. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·serve·as·priest" (וְכִהֵ֥ן). The root קדש appears 2 times in this verse. 7 unique roots are used. Frequent roots: "the·sanctuary" (root קדש, 82x in Exodus); "garments·of" (root בגד, 24x in Exodus); "and·serve·as·priest" (root כהן, 23x in Exodus). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 4 and 6 words. Full calculation: וְהִלְבַּשְׁתָּ֙ [and·clothe] (743) + אֶֽת־אַהֲרֹ֔ן [Aaron] (657) + אֵ֖ת בִּגְדֵ֣י [garments·of] (420) + הַקֹּ֑דֶשׁ [the·sanctuary] (409) + וּמָשַׁחְתָּ֥ [and·anoint] (754) + אֹת֛וֹ [him] (407) + וְקִדַּשְׁתָּ֥ [and·you·shall·consecrate] (810) + אֹת֖וֹ [him] (407) + וְכִהֵ֥ן [and·serve·as·priest] (81) + לִֽי [to·me] (40) = 4728.
Onkelos
You shall clothe Aaron in the sacred garments, and anoint him and consecrate him, and he shall minister before Me.
And you shall anoint them, as you anointed their father, that they may minister to Me in the priest's office; and their anointing shall be to them for an everlasting priesthood throughout their generations."
verse value 6109
Insights
Verse structure: 14 words, 61 letters. Verse gematria: 6109 = 41 × 149. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "their·father" (אֶת־אֲבִיהֶ֔ם, 7 letters). 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "anointed" (מָשַׁ֙חְתָּ֙), "their·father" (אֶת־אֲבִיהֶ֔ם), "their·anointing" (מׇשְׁחָתָ֛ם). The root משח appears 2 times in this verse. 12 unique roots are used. Frequent roots: "as" (root אשר, 245x in Exodus); "and·it·shall·be" (root היה, 235x in Exodus); "to·them" (root הם, 49x in Exodus). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 7 and 7 words. Full calculation: וּמָשַׁחְתָּ֣ [and·anoint] (754) + אֹתָ֗ם [them] (441) + כַּאֲשֶׁ֤ר [as] (521) + מָשַׁ֙חְתָּ֙ [anointed] (748) + אֶת־אֲבִיהֶ֔ם [their·father] (459) + וְכִהֲנ֖וּ [and·serve·as·priests] (87) + לִ֑י [to·me] (40) + וְ֠הָיְתָ֠ה [and·it·shall·be] (426) + לִהְיֹ֨ת [to·be] (445) + לָהֶ֧ם [to·them] (75) + מׇשְׁחָתָ֛ם [their·anointing] (788) + לִכְהֻנַּ֥ת [a·priesthood·of] (505) + עוֹלָ֖ם [everlasting] (146) + לְדֹרֹתָֽם [throughout·their·generations] (674) = 6109.
Onkelos
You shall anoint them just as you anointed their father, and they shall minister before Me; and their anointing shall be for them an everlasting priesthood throughout their generations.
Thus did Moses; according to all that Hashem commanded him, so did he.
verse value 2281 — יְהֹוָ֛ה = 26 (Hashem)
Insights
Verse structure: 9 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. Verse gematria: 2281 is prime. The shortest word is "so" (כֵּ֥ן, 2 letters) and the longest is "and·made" (וַיַּ֖עַשׂ, 4 letters). Words sharing gematria 70: according·to·all, so. The root עשה appears 2 times in this verse. 8 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 'Moses', dividing the verse into phrases of 2 and 7 words. Full calculation: וַיַּ֖עַשׂ [and·made] (386) + מֹשֶׁ֑ה [Moses] (345) + כְּ֠כֹ֠ל [according·to·all] (70) + אֲשֶׁ֨ר [which] (501) + צִוָּ֧ה [commanded] (101) + יְהֹוָ֛ה [Hashem] (26) + אֹת֖וֹ [him] (407) + כֵּ֥ן [so] (70) + עָשָֽׂה [made] (375) = 2281.
Onkelos
Moses did according to all that Hashem had commanded him — so he did.
Rabbeinu Bahya
כן עשה, “so he did.” This is the final reference to any items constructed in connection with the Tabernacle. The instructions to build and erect the Tabernacle began in Exodus 25,8 with the words: “they shall make a Sanctuary for Me.” Our verse concludes the re`port about carrying out of these instructions. You will find that the whole subject of the Tabernacle mentions the term עשה in one form or another 248 times, the same number of times as the number of positive commandments in the Torah. This number is alluded to in Kohelet 7,27 where Solomon speaks of אחת לאחת למצוא חשבון, “one corresponding one to the other.” In arriving at that number, the commandment not to make idols, i.e. the use of the word עשה in connection with the making of the golden calf, must be ignored. In practice this means that every time the word עשה appears in any shape or form between Exodus 32,1 and 33,5 ואדעה מה אעשה לך, it is to be ignored for the purpose of our calculation. When you count the number of times the root עשה occurs from chapter 25 to here you will find that it is exactly 248 times. Seeing that the Israelites had said at Mount Sinai נעשה ונשמע, and by making the golden calf they had reneged on the נעשה part of their promise, all the times the root עשה occurs in connection with the golden calf, this word cannot be part of their atonement for that sin. There cannot be idolatry in an environment of יחוד, the unique and exclusive divinity of Hashem. The 248 appearances of the term עשה in the chapters mentioned (excluding the report of the golden calf) are also a symbol for the 248 limbs of man. Just as the Tabernacle was equal in importance to the work of the creation, being a microcosm of the universe, so it symbolized the entire Torah which contains 248 positive commandments. This was also the reason why G’d made man with 248 limbs. It is to bring home the point that man was the object of the entire creation of the universe. [If man were to perish, there would be no point in G’d allowing the universe to continue to exist. Ed.]
And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.
verse value 2952
Insights
Verse structure: 9 words, 40 letters. The shortest word is "and·it·was" (וַיְהִ֞י, 4 letters) and the longest is "first" (הָרִאשׁ֛וֹן, 6 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "was·set·up" (הוּקַ֖ם). The root חדש appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·it·was" (root היה, 235x in Exodus); "one" (root אחד, 95x in Exodus); "Tabernacle" (root משכן, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'of·the·month', dividing the verse into phrases of 7 and 2 words. Full calculation: וַיְהִ֞י [and·it·was] (31) + בַּחֹ֧דֶשׁ [in·the·month] (314) + הָרִאשׁ֛וֹן [first] (562) + בַּשָּׁנָ֥ה [in·the·year] (357) + הַשֵּׁנִ֖ית [second] (765) + בְּאֶחָ֣ד [one] (15) + לַחֹ֑דֶשׁ [of·the·month] (342) + הוּקַ֖ם [was·set·up] (151) + הַמִּשְׁכָּֽן [Tabernacle] (415) = 2952.
Onkelos
And it came to pass in the first month, in the second year, on the first of the month, that the Tabernacle was erected.
Ramban
AND IT CAME TO PASS IN THE FIRST MONTH… ON THE FIRST DAY OF THE MONTH. In the opinion of our Rabbis [who hold, as mentioned above, that the eighth day of the installation was on the first of Nisan], Scripture stated that the Tabernacle was first put up on a permanent basis on the first day of the first month, as He had commanded. It states, And Moses put up the Tabernacle, in order to tell us what he did when putting it up from the first day that he began to do so, which was on the twenty-third day of Adar. Scripture does not mention here the anointing of the Tabernacle and its vessels, nor the anointing of Aaron and his sons and the offerings of the installation, since Moses did not do these until he had finished putting up the Tabernacle [on each of the seven days of the installation], and was commanded thereon a second time, Take Aaron and his sons, as is explained in the section of Tzav. Now the Tabernacle and its vessels were only sanctified for the Divine Service through their anointing, just as it is said, and thou shalt anoint the Tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof. Therefore the meaning of the verses, And he set a row of bread upon it, And he lighted the lamps, must be that he did so at the time that was appropriate for them, that is, after they were anointed [on each of the seven days of the installation], and the sense of the verses is that such was their ultimate purpose [i.e., he put the table in the Tent of Meeting so that he would later on be able to set a row of bread upon it; he put the candelabrum so that he would be able to light the lamps]. And that which Scripture states above, And thou shalt bring in the table, and set in order the bread that is upon it, also means that he is to set the bread upon it after the anointing of the table. The same meaning applies to the verse, And thou shalt set the golden altar for incense. Similarly, and he offered upon it the burnt-offering and the meal-offering means at its proper time, for the court around the Tabernacle had not yet been put up, and no sacrifices can be brought without the hangings of the court, for that would be considered slaughtering outside [the Tabernacle]. But all these mean that they were done at their proper time. And he took and put the Testimony into the ark.
Chizkuni
ויהי בחדש הראשון בשנה השנית, “it was on the first day of the second year, counting from the Exodus from Egypt; normally years are counted as commencing with the month of Tishrey.
Rabbeinu Bahya
הוקם המשכן, “the Tabernacle was erected.” Bamidbar Rabbah 14 states that another Tabernacle was erected at the same time as the Tabernacle Betzalel had constructed. This is a reference to the “Tabernacle” of the נער, the angel Mattatron, whose task it is to act as “general manager” of the Lord, running the universe, and particularly earth, on His behalf. The name of this angel is the same as that of his Master. Thus far the Midrash. We find further remarks about this subject in Bamidbar Rabbah 12,12 on the verse (Numbers 7,1) ויהי ביום כלות משה להקים את המשכן, “it was on the day when Moses completed erecting the Tabernacle, etc.” The wording there is that at the time G’d told Moses to erect the Tabernacle, He told the angels to construct a similar structure in the celestial regions. Both were erected at one and the same time. We also read about this phenomenon in Chagigah 12 where the wording is a little different, the Talmud speaking about an altar in heaven paralleling the making of the altar on earth. On that altar the souls of the righteous would be “sacrificed” to the Lord by the archangel Michael to atone for the sins committed by the Israelites while they are in exile. All of this is based on the expression את המשכן in Numbers 7,1 instead of merely המשכן. [The author has explained many times that the word את is always an allusion to something additional but unspecified in the verse. Ed.]
And Moses reared up the tabernacle, and laid its sockets, and set up its boards, and put in its bars, and reared up its pillars.
verse value 5424
Insights
Verse structure: 11 words, 60 letters. The shortest word is "Moses" (מֹשֶׁ֜ה, 3 letters) and the longest is "its·bars" (אֶת־בְּרִיחָ֑יו, 8 letters). Words sharing gematria 466: and·gave, and·gave. 4 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "its·sockets" (אֶת־אֲדָנָ֔יו), "its·planks" (אֶת־קְרָשָׁ֔יו), "its·bars" (אֶת־בְּרִיחָ֑יו). The root קום appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Moses" (root משה, 277x in Exodus); "and·gave" (root נתן, 115x in Exodus); "the·tabernacle" (root משכן, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'its·bars', dividing the verse into phrases of 9 and 2 words. Full calculation: וַיָּ֨קֶם [and·set·up] (156) + מֹשֶׁ֜ה [Moses] (345) + אֶת־הַמִּשְׁכָּ֗ן [the·tabernacle] (816) + וַיִּתֵּן֙ [and·gave] (466) + אֶת־אֲדָנָ֔יו [its·sockets] (472) + וַיָּ֙שֶׂם֙ [and·placed] (356) + אֶת־קְרָשָׁ֔יו [its·planks] (1017) + וַיִּתֵּ֖ן [and·gave] (466) + אֶת־בְּרִיחָ֑יו [its·bars] (637) + וַיָּ֖קֶם [and·erected] (156) + אֶת־עַמּוּדָֽיו [its·posts] (537) = 5424.
Onkelos
Moses erected the Tabernacle: he placed its sockets, set its boards, inserted its bars, and raised up its pillars.
Rabbeinu Bahya
ויקם משה את המשכן, “Moses erected the Tabernacle, etc.” Our sages in Menachot 99 taught that one increases or adds to levels of holiness and never decreases them. They derive the first half of their statement from the censers of the people who had supported the rebellion of Korach and offered incense in them. G’d commanded that theses censers of the 250 men who had paid with their lives for their mistake be subsequently used to make a copper cover for the main altar in the courtyard of the Tabernacle (compare Numbers 17,3). The rule that levels of sanctity are not to be reduced is derived from our verse here. The Torah writes the following sequence: “Moses erected the Tabernacle; he put down its sockets and emplaced its boards and inserted its bars and erected its pillars. The wording indicates that Moses repeated this procedure many times over; the Torah carefully refrains from mentioning that he “dismantled” any part of the Tabernacle in the process. Only actions which resulted in additional sanctity are spelled out.
Tur HaArokh
ויקם משה את המשכן, “Moses assembled the Tabernacle.” Nachmanides writes that it is remarkable that in the following the Torah describes how Moses assembled the Tabernacle step by step, without making any mention of the anointing of either the Tabernacle itself or its furnishings. Nor does the Torah here mention the anointing of Aaron and his sons, or the inaugural offerings, even though all these details have already appeared in the commandment given to Moses. The reason for this omission appears to be that we have already been told in verse 17 that (apparently, i.e. hukam) the Tabernacle had erected itself (without the help of Moses) on the first day of the inaugural offerings, on the 23rd day of Adar. During the days between the 23rd of Adar and the first day of Nissan, Moses himself would erect and dismantle the Tabernacle every day, and during these trials he did not perform any anointings whatsoever. The command about anointing was repeated on that occasion, similar to what had already been reported in Parshat Tzav. It follows that when the Torah writes here that Moses arranged the show breads on the Table, that he lit the lamps of the Menorah, (verses 22-23) he did all this after having performed the anointing necessary, as it was forbidden to perform these acts of temple service unless the vessels involved had been consecrated by means of anointing. When the Torah in Leviticus chapter 8, describes Moses as performing Temple service (normally reserved for the priests) he did all this after having consecrated with anointing oil all the parties involved and al the vessels involved. Personally, I do not understand how Moses would be presumed to have repeated the same procedures with Aaron and his sons for seven days consecutively, without having already anointed them.
And he spread the tent over the tabernacle, and put the covering of the tent above upon it; as Hashem commanded Moses.
verse value 4201 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 12 words, 58 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 4201 is prime. The shortest word is "commanded" (צִוָּ֥ה, 3 letters) and the longest is "over·the·tabernacle" (עַל־הַמִּשְׁכָּ֔ן, 7 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·covering·of" (אֶת־מִכְסֵ֥ה). The root אהל appears 2 times in this verse. 11 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 8 and 4 words. Full calculation: וַיִּפְרֹ֤שׂ [and·spread] (596) + אֶת־הָאֹ֙הֶל֙ [the·tent] (442) + עַל־הַמִּשְׁכָּ֔ן [over·the·tabernacle] (515) + וַיָּ֜שֶׂם [and·placed] (356) + אֶת־מִכְסֵ֥ה [the·covering·of] (526) + הָאֹ֛הֶל [the·tent] (41) + עָלָ֖יו [upon·it] (116) + מִלְמָ֑עְלָה [on·top] (215) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 4201.
Onkelos
He spread the covering over the Tabernacle and placed the roof-covering of the Tabernacle over it above, as Hashem had commanded Moses.
Rashi
ויפרש את האהל AND HE SPREAD THE TENT The אהל is the curtains of goats’ skins.
Or HaChaim
כאשר צוה ה׳ את משה, as G'd had commanded Moses. Why did the Torah have to add the words את משה? Did we not know whom G'd had commanded to erect the Tabernacle? The Torah merely wanted to inform us that when it came to executing G'd's command there was no deviation. If the Torah had omitted mention of Moses' name, I might have understood the words "as G'd commanded him," as referring to the respective person who had made the various parts of the Tabernacle. The reason we find that the Torah repeats itself when writing "as G'd had commanded Moses," is to teach us that the putting in its place of every single part of the Tabernacle was considered as a commandment by itself and the Torah could have testified separately concerning each part that it had been placed where it was in accordance with G'd's instructions.
And he took and put the testimony into the ark, and set the staves on the ark, and put the ark-cover above upon the ark.
verse value 5074
Insights
Verse structure: 11 words, 60 letters. Verse gematria: 5074 = 86 × 59; 86 is the value of Elohim. The shortest word is "and·took" (וַיִּקַּ֞ח, 4 letters) and the longest is "the·poles" (אֶת־הַבַּדִּ֖ים, 7 letters). Words sharing gematria 466: and·gave, and·gave. The root ארון appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·gave" (root נתן, 115x in Exodus); "and·took" (root לקח, 80x in Exodus); "the·poles" (root בד, 39x in Exodus). The etnachta (major mid-verse pause) falls on 'upon·the·ark', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיִּקַּ֞ח [and·took] (124) + וַיִּתֵּ֤ן [and·gave] (466) + אֶת־הָעֵדֻת֙ [the·Testimony] (880) + אֶל־הָ֣אָרֹ֔ן [to·the·ark] (287) + וַיָּ֥שֶׂם [and·placed] (356) + אֶת־הַבַּדִּ֖ים [the·poles] (462) + עַל־הָאָרֹ֑ן [upon·the·ark] (356) + וַיִּתֵּ֧ן [and·gave] (466) + אֶת־הַכַּפֹּ֛רֶת [the·cover] (1106) + עַל־הָאָרֹ֖ן [upon·the·ark] (356) + מִלְמָֽעְלָה [on·top] (215) = 5074.
Onkelos
He took and placed the Testimony into the Ark, set the poles upon the Ark, and placed the cover upon the Ark above.
Rashi
את העדות THE TESTIMONY — the Tablets.
Ramban
The meaning of this is that he took the Tablets from the wooden ark in Moses’ tent which they were in, and brought them to the Tabernacle.
Tur HaArokh
ויקח ויתן את העדות אל הארון, “He took and placed the Tablets inside the Holy Ark.” The word ויקח means that he took the Tablets out of a wooden box where they had been kept since Moses brought them from the Mountain with him on the Day of Atonement and transferred them to the Holy Ark constructed by Betzalel.
Targum Yonatan
And he took the two tables of stone, the tables of the covenant which were given to him in Horeb, and set them up for a sign in the House of Instruction: they are the tables of the testimony. And the broken tables (he deposited) in the ark. And he set the staves in the ark, and placed the mercy seat, with the kerubaia that were produced for it of beaten work, upon the ark above.
And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as Hashem commanded Moses.
verse value 5036 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 14 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "upon" (עַ֖ל, 2 letters) and the longest is "into·the·tabernacle" (אֶל־הַמִּשְׁכָּן֒, 7 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "into·the·tabernacle" (אֶל־הַמִּשְׁכָּן֒), "the·curtain·of" (אֵ֚ת פָּרֹ֣כֶת), "and·screened" (וַיָּ֕סֶךְ). The root ארון appears 2 times in this verse. 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 'the·Testimony', dividing the verse into phrases of 10 and 4 words. Full calculation: וַיָּבֵ֣א [and·brought] (19) + אֶת־הָאָרֹן֮ [the·ark] (657) + אֶל־הַמִּשְׁכָּן֒ [into·the·tabernacle] (446) + וַיָּ֗שֶׂם [and·put] (356) + אֵ֚ת פָּרֹ֣כֶת [the·curtain·of] (1101) + הַמָּסָ֔ךְ [the·screen] (125) + וַיָּ֕סֶךְ [and·screened] (96) + עַ֖ל [upon] (100) + אֲר֣וֹן [ark] (257) + הָעֵד֑וּת [the·Testimony] (485) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 5036.
Onkelos
He brought the Ark into the Tabernacle and set the veil of the curtain, and screened it off before the Ark of the Testimony, as Hashem had commanded Moses.
And he put the table in the tent of meeting, upon the side of the tabernacle northward, without the veil.
verse value 3262
Insights
Verse structure: 10 words, 42 letters. The shortest word is "upon" (עַ֛ל, 2 letters) and the longest is "the·table" (אֶת־הַשֻּׁלְחָן֙, 7 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "north" (צָפֹ֑נָה). 10 unique roots are used. Frequent roots: "and·gave" (root נתן, 115x in Exodus); "upon" (root על, 114x in Exodus); "Tabernacle" (root משכן, 58x in Exodus). The etnachta (major mid-verse pause) falls on 'north', dividing the verse into phrases of 8 and 2 words. Full calculation: וַיִּתֵּ֤ן [and·gave] (466) + אֶת־הַשֻּׁלְחָן֙ [the·table] (794) + בְּאֹ֣הֶל [in·the·tent] (38) + מוֹעֵ֔ד [meeting] (120) + עַ֛ל [upon] (100) + יֶ֥רֶךְ [side] (230) + הַמִּשְׁכָּ֖ן [Tabernacle] (415) + צָפֹ֑נָה [north] (225) + מִח֖וּץ [outside] (144) + לַפָּרֹֽכֶת [the·curtain] (730) = 3262.
Onkelos
He placed the table in the Tent of Meeting, on the north side of the Tabernacle, on the outside of the curtain.
Rashi
על ירך המשכן צפנה UPON THE SIDE OF THE DWELLING NORTHWARD — i. e. in the northern half of the width of the house (not by the northern wall) (Yoma 33b). ירך — This must be understood at the Targum renderd it: צדא. The real meaning is “thigh”, but the side of anything is just like the thigh which is at a person’s side.
And he set a row of bread in order upon it before Hashem; as Hashem commanded Moses.
verse value 2380 — יְהֹוָ֑ה = 26 (Hashem)
Insights
Verse structure: 10 words, 39 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "the·setting·of" (עֵ֥רֶךְ, 3 letters) and the longest is "and·arranged" (וַיַּעֲרֹ֥ךְ, 5 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·arranged" (וַיַּעֲרֹ֥ךְ), "the·setting·of" (עֵ֥רֶךְ). The root ערך appears 2 times in this verse. 8 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 'Hashem', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיַּעֲרֹ֥ךְ [and·arranged] (306) + עָלָ֛יו [upon·it] (116) + עֵ֥רֶךְ [the·setting·of] (290) + לֶ֖חֶם [bread] (78) + לִפְנֵ֣י [before] (170) + יְהֹוָ֑ה [Hashem] (26) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 2380.
Onkelos
He arranged upon it the arrangement of bread before Hashem, as Hashem had commanded Moses.
And he lighted the lamps before Hashem; as Hashem commanded Moses.
verse value 2361 — יְהֹוָ֑ה = 26 (Hashem)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 2361 = 3 × 787. The shortest word is "commanded" (צִוָּ֥ה, 3 letters) and the longest is "Moses" (אֶת־מֹשֶֽׁה, 5 letters). Words sharing gematria 26: Hashem, Hashem. 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·lamps" (הַנֵּרֹ֖ת). The root יהוה appears 2 times in this verse. 7 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 'Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיַּ֥עַל [and·lit] (116) + הַנֵּרֹ֖ת [the·lamps] (655) + לִפְנֵ֣י [before] (170) + יְהֹוָ֑ה [Hashem] (26) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 2361.
Onkelos
He kindled its lamps before Hashem, as Hashem had commanded Moses.
and he burnt on it incense of sweet spices; as Hashem commanded Moses.
verse value 2694 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 8 words, 33 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 "and·burned" (וַיַּקְטֵ֥ר, 5 letters). 1 word in this verse appears nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·burned" (וַיַּקְטֵ֥ר). 8 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 'spices', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיַּקְטֵ֥ר [and·burned] (325) + עָלָ֖יו [upon·it] (116) + קְטֹ֣רֶת [incense] (709) + סַמִּ֑ים [spices] (150) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 2694.
Onkelos
He burned upon it the incense of spices, as Hashem had commanded Moses.
Rashi
ויקטר עליו קטרת AND HE CAUSED THE INCENSE OF AROMATICS TO ASCEND UPON IT in the morning and in the evening, as it is said, (Exodus 30:7, 8) “[And Aaron shall cause incense of aromatics to ascend thereon in fumes] every morning when he trimmeth the lamps, [and when he trimmeth the lamps at even etc.]”.
Ramban
AND HE BURNT THEREON INCENSE OF SWEET SPICES. All the seven days of the installation Moses burnt the incense on the golden altar, and even though he was not specifically told to do so when he was commanded, he did so nonetheless, for he understood that he was to do so from all the other acts of service, since G-d had commanded him here that he should set the bread and kindle the lamps. Similarly, and he offered upon it the burnt-offering and the meal-offering means that Moses was the one who offered them, for thus he was commanded, Now this is that which thou shalt offer upon the altar, meaning that he was to begin to do this when performing the Service during the days of the installation, for all commands there [about the burnt- and the meal-offering] refer to Moses’ service. Afterward, it says, It shall be a continual burnt-offering throughout your generations, meaning that the priests shall do throughout the generations as Moses now did. Therefore in the section of Pinchas it says about this Daily Offering, It is a continual burnt-offering, which was offered in Mount Sinai, meaning that Moses began doing it there. Thus Moses our Teacher was the first priest in all these acts of service, therefore he also burnt the incense. Perhaps this is included in the words, and thou shalt put the golden altar for incense, meaning that he should immediately burn the incense on it. And that which is said at the time of the command, And thou shalt put it before the veil… and Aaron shall burn thereon the incense of sweet spices, refers to the proper time, from the day that Aaron begins his service and forever afterwards, [and does not exclude Moses’ service during the seven days], for so He said, And when Aaron lighteth the lamps at dusk, and he only lit them from that day on, for here Moses was clearly commanded: and thou shalt light the lamps thereof. Now in Rashi’s commentary I have seen this text: “And he — Aaron — burnt thereon incense (of sweet spices) morning and evening, as it is said, every morning, when he dresseth the lamps, he shall burn it. And when Aaron lighteth the lamps at dusk etc.” But I do not know if this is the scribe’s mistake.
Rabbeinu Bahya
ויקטר עליו קטורת סמים, “he burned aromatic incense on it.” Moses personally was the one who performed this service. It was Moses who kept offering this incense during all the seven days of the consecration of the Tabernacle. G’d had commanded him to do so in verse 4 (which is part of G’d’s address to Moses beginning with verse 1 of our chapter) where we read וערכת את ערכו והעלית את נורותיה, “you shall prepare its setting and light its lamps.” Clearly, G’d instructed Moses to act as the first High Priest during the seven days of the consecration. Aaron only took over on the eighth’s day. The fact that Moses was actually called כהן, “priest,” is confirmed in Psalms 99,6 quoted to this effect in Zevachim 102; “Moses and Aaron among His priests.”
Tur HaArokh
ויקטר עליו קטורת סמים “he burned up incense on it.” According to Rashi the subject of the word ויקטר is Aaron. Nachmanides writes that this is a scribe’s error, and it has to be Moses who offered this incense for he had been doing so for all the eight days of the inaugural rites. The same applies to such statements as (verse 23) ויערוך עליו ערך לחם, that he arranged the show-breads on the table, or verse 25) “that he lit the Menorah, or (verse 29) that he offered burned offerings on the altar. All the directives commencing with 40,2 were given for Moses personally to carry out. [Nachmanides is borne out by Rashi writing on verse 29 that Moses performed all these tasks on the eighth day just as he had during the preceding seven days. Ed.] The words עולת תמיד לדורותיכם in Exodus 29,42 where the priests have been charged with the Temple service (commencing with 29,38) are meant to become operative after conclusion of the inaugural rites on the first of Nissan. Even though in the chapter commanding Moses to perform all these rights, no specific mention is made of Moses also offering the incense, he understood this to be an integral part of all the other steps of the Temple service he was to perform during these seven days of inaugural consecration rites. Alternately, the presenting of the incense is automatically included in the commandment (40,5) ונתתה את מזבח הזהב לקטורת לפני ארון העדות, וגו', “you are to place the golden altar for burning incense in front of the ark of testimony, in front of the dividing curtain.” As to Exodus 30,6 where the Torah commands Moses to place the golden altar for incense in front of the dividing curtain, and for Aaron to offer incense on it, every morning, etc., this refers to the duties Aaron is to perform on a regular basis after the conclusion of the inaugural rites. We know that Aaron’s commencing his duties began with his lighting the lamps on the Menorah on the evening of the 1st of Nissan, i.e. at the end of the eighth day. In other words, he did not offer incense before, as Moses was specifically described as lighting the Menorah on the evening preceding the 1st of Nissan (40,25) as he had been commanded in 40,4.
And the altar of burnt-offering he set at the door of the tabernacle of the tent of meeting, and offered upon it the burnt-offering and the meal-offering; as Hashem commanded Moses.
verse value 4620 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 14 words, 65 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "placed" (שָׂ֕ם, 2 letters) and the longest is "and·the·grain·offering" (וְאֶת־הַמִּנְחָ֔ה, 8 letters). Words sharing gematria 116: and·offered·up, upon·it. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "the·burnt·offering" (אֶת־הָעֹלָה֙), "and·the·grain·offering" (וְאֶת־הַמִּנְחָ֔ה). The root עלה appears 3 times in this verse. 12 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 'tent·of·meeting', dividing the verse into phrases of 6 and 8 words. Full calculation: וְאֵת֙ מִזְבַּ֣ח [and·the·altar·of] (464) + הָעֹלָ֔ה [the·burnt·offering] (110) + שָׂ֕ם [placed] (340) + פֶּ֖תַח [the·entrance·of] (488) + מִשְׁכַּ֣ן [the·tabernacle·of] (410) + אֹֽהֶל־מוֹעֵ֑ד [tent·of·meeting] (156) + וַיַּ֣עַל [and·offered·up] (116) + עָלָ֗יו [upon·it] (116) + אֶת־הָעֹלָה֙ [the·burnt·offering] (511) + וְאֶת־הַמִּנְחָ֔ה [and·the·grain·offering] (515) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 4620.
Onkelos
The altar of burnt offering he placed at the entrance of the Tabernacle, the Tent of Meeting, and offered upon it the burnt offering and the meal offering, as Hashem had commanded Moses.
Rashi
ויעל עליו וגו׳ AND OFFERED UPON IT etc. Not only during the first seven days of the consecration of Aaron and his sons during which Moses set the dwelling up and then dismantled it, but also on the eighth day of the consecration which was the day of the final erection of the dwelling for its ordinary purposes did Moses officiate and offer the congregational sacrifices except those which had been commanded exclusively for that very day, as it is said, (Leviticus 9:7) “[And Moses said to Aaron], approach unto the altar and offer etc. את העלה THE BURNT OFFERING — the daily burnt offering. ואח המנחה AND THE MEAL OFFERING — The meal offering brought together with the libation which was made with the daily burnt offering, at it is said, (Exodus 29:40) “[And with the one lamb] (of the daily burnt offering) shall be brought a tenth deal of flour mingled with … oil; [and the fourth part of a hin of wine for a libation …]”.
Rashbam
ויעל עליו, Aaron and his sons. את העולה והמנחה, every day.
And he set the laver between the tent of meeting and the altar, and put water in it, with which to wash;
verse value 2574
Insights
Verse structure: 10 words, 44 letters. Verse gematria: 2574 = 26 × 99; 26 is the value of the divine name Hashem. The shortest word is "there" (שָׁ֛מָּה, 3 letters) and the longest is "the·basin" (אֶת־הַכִּיֹּ֔ר, 6 letters). The root בין appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·put" (root נתן, 115x in Exodus); "there" (root שם, 62x in Exodus); "the·altar" (root מזבח, 60x in Exodus). The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיָּ֙שֶׂם֙ [and·placed] (356) + אֶת־הַכִּיֹּ֔ר [the·basin] (636) + בֵּֽין־אֹ֥הֶל [between·the·tent·of] (98) + מוֹעֵ֖ד [meeting] (120) + וּבֵ֣ין [and·between] (68) + הַמִּזְבֵּ֑חַ [the·altar] (62) + וַיִּתֵּ֥ן [and·put] (466) + שָׁ֛מָּה [there] (345) + מַ֖יִם [water] (90) + לְרׇחְצָֽה [for·washing] (333) = 2574.
Onkelos
He placed the laver between the Tent of Meeting and the altar, and put water there for sanctification.
Targum Yonatan
And he set the laver upon its foundation between the tabernacle of ordinance and the altar, and put living water therein for purification, that it may not fail, nor become corrupt all the days.
that Moses and Aaron and his sons might wash their hands and their feet there;
verse value 2292
Insights
Verse structure: 7 words, 38 letters. The shortest word is "Moses" (מֹשֶׁ֖ה, 3 letters) and the longest is "and·their·feet" (וְאֶת־רַגְלֵיהֶֽם, 9 letters). 7 unique roots are used. Frequent roots: "Moses" (root משה, 277x in Exodus); "and·his·sons" (root בן, 189x in Exodus); "and·Aaron" (root אהרן, 104x in Exodus). The etnachta (major mid-verse pause) falls on 'and·his·sons', dividing the verse into phrases of 5 and 2 words. Full calculation: וְרָחֲצ֣וּ [and·they·would·wash] (310) + מִמֶּ֔נּוּ [from·it] (136) + מֹשֶׁ֖ה [Moses] (345) + וְאַהֲרֹ֣ן [and·Aaron] (262) + וּבָנָ֑יו [and·his·sons] (74) + אֶת־יְדֵיהֶ֖ם [their·hands] (470) + וְאֶת־רַגְלֵיהֶֽם [and·their·feet] (695) = 2292.
Onkelos
Moses and Aaron and his sons would sanctify from it their hands and their feet.
Rashi
ורחצו ממנו משה ואהרן AND MOSES AND AARON [AND HIS SONS] LAVED [THEIR HANDS] — On the eighth day of the consecration all of them mentioned here, including Moses, were alike in respect of the priestly office. The translation of ורחצו in the Targum should therefore be ומקדשין, and they were hallowing (i. e. they then hallowed their hands and their feet), for on that day Moses laved his hands together with them (Aaron and his sons).
Targum Yonatan
And Mosheh, and Aharon, and his sons, took from it for their ablutions, and sanctified therewith their hands and their feet;.
when they went into the tent of meeting, and when they came near to the altar, they should wash; as Hashem commanded Moses.
verse value 2783 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 10 words, 48 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 "and·when·they·approached" (וּבְקׇרְבָתָ֛ם, 7 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·when·they·approached" (וּבְקׇרְבָתָ֛ם), "they·would·wash" (יִרְחָ֑צוּ). 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 'they·would·wash', dividing the verse into phrases of 6 and 4 words. Full calculation: בְּבֹאָ֞ם [when·they·enter] (45) + אֶל־אֹ֣הֶל [to·tent] (67) + מוֹעֵ֗ד [meeting] (120) + וּבְקׇרְבָתָ֛ם [and·when·they·approached] (750) + אֶל־הַמִּזְבֵּ֖חַ [to·altar] (93) + יִרְחָ֑צוּ [they·would·wash] (314) + כַּאֲשֶׁ֛ר [as] (521) + צִוָּ֥ה [commanded] (101) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 2783.
Onkelos
When they entered the Tent of Meeting and when they approached the altar, they would sanctify, as Hashem had commanded Moses.
Rashi
ובקרבתם — This is equivalent to ובקרבם, and has an imperfect sense, the same as כשיקרבו. when they were approaching.
Then the cloud covered the tent of meeting, and the glory of Hashem filled the tabernacle.
verse value 1779 — יְהֹוָ֔ה = 26 (Hashem)
Insights
Verse structure: 8 words, 36 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 1779 = 3 × 593. The shortest word is "filled" (מָלֵ֖א, 3 letters) and the longest is "the·tabernacle" (אֶת־הַמִּשְׁכָּֽן, 7 letters). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "the·tabernacle" (root משכן, 58x in Exodus); "the·tent" (root אהל, 56x in Exodus). The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיְכַ֥ס [and·covered] (96) + הֶעָנָ֖ן [the·cloud] (175) + אֶת־אֹ֣הֶל [the·tent] (437) + מוֹעֵ֑ד [meeting] (120) + וּכְב֣וֹד [and·Glory·of] (38) + יְהֹוָ֔ה [Hashem] (26) + מָלֵ֖א [filled] (71) + אֶת־הַמִּשְׁכָּֽן [the·tabernacle] (816) = 1779.
Onkelos
The cloud covered the Tent of Meeting, and the Glory of Hashem filled the Tabernacle.
Ramban
AND THE CLOUD COVERED THE TENT OF MEETING etc. Scripture is stating that the cloud covered the Tabernacle from all sides, with the result that the building was covered and hidden in it. AND THE GLORY OF THE ETERNAL FILLED THE TABERNACLE, this means that it was filled completely with the Glory, for the Glory rested within the cloud inside the Tabernacle, just as it is said with reference to Mount Sinai, unto the thick darkness where G-d was. It states further on that Moses was not able to come into the Tent of Meeting — even to the door, because the cloud covered it, and he was not permitted to come into the cloud. Moreover, the Glory of the Eternal filled the Tabernacle, so how could he enter it? The reason for this was so that Moses should not go in without permission, but instead G-d would call him and then he was to come into the midst of the cloud, just as He had done at Mount Sinai, as it is said, and He called unto Moses on the seventh day out of the midst of the cloud, and then it says, And Moses entered into the midst of the cloud. In line with the plain meaning of Scripture, it is because it is said, and the Eternal spoke unto him out of the Tent of Meeting that Moses did not enter the Tabernacle, but G-d called him from the Tent of Meeting and he stood at its door and He spoke to him. But our Rabbis have said: “One verse states, And Moses was not able to enter into the Tent of Meeting, and another verse states, and when Moses went into the Tent of Meeting [thus the two verses appear to be contradictory]! The matter is decided by the passage, because the cloud abode thereon.” For in the opinion of the Rabbis, the phrase and when Moses went into the Tent of Meeting, means that he went inside of his own accord without being called. Or it may be that because Scripture states there, and he heard the Voice speaking unto him from above the ark-cover, therefore it appeared to the Rabbis that Moses stood within the Tent before the ark-cover. Now as long as the Glory of G-d filled the Tabernacle, Moses did not enter it. Therefore they say that he only would enter after the cloud withdrew, meaning after it withdrew from covering the whole Tent, and the Glory no longer filled the Tabernacle. That was only on the eighth day of the installation when the Glory descended there, and as for the call that came to Moses, of which it is said, And he called unto Moses, that happened, in the opinion of the Rabbis, before [the eighth day, namely, on the first day of the installation], as I have explained above. It is possible that the verse before us which repeats, and the Glory of the Eternal filled the Tabernacle [when it had already stated, and the cloud covered the Tent of Meeting], alludes to the Glory that dwells within it. Thus is completed the Book of Redemption,In which the Eternal, the G-d of Israel, hath entered Even for the children of Israel, a people near unto Him. He saved him from the hand of him that hated him,And redeemed him from the hand...
Ibn Ezra
According to reasoned inference, when the Tabernacle was erected and Moses went outside, the cloud then covered the Tabernacle and the glory of Hashem filled the Tabernacle.
Rabbeinu Bahya
ויכס הענן את אהל מועד, “the cloud enveloped the Tent of Meeting.” At the revelation at Mount Sinai the Torah also reported that the mountain was enveloped in a cloud. Concerning the Tabernacle, the Torah writes that the attribute of Hashem called כבוד filled the Tabernacle, i.e. that this attribute was within the cloud which in turn was within the Tabernacle. When reporting on what happened at Mount Sinai, the Torah had written (Exodus 20,21) that Moses approached the dark cloud within which G’d (Elohim) was present. In our verse (35) the Torah explains Moses’ inability to enter the Tabernacle because the cloud rested upon it and the attribute of כבוד filled the Tabernacle. This means that unless G’d called to Moses inviting him to enter he could not do so. As soon as he would be called the fact that the cloud enveloped the Tabernacle was no impediment preventing Moses from entering. This is the meaning of the verse in Leviticus 1,1 where G’d called to Moses, and Exodus 24,18 where Moses entered the cloud because he had been called (24,12). The call: “Moses, Moses,” did not mean that Moses was to share the “space” with G’d’s attribute of כבוד; rather it was an indication to him that this attribute had departed from the Tabernacle or the mountain (as the case might be) so that Moses could now enter. The only part of G’d’s Shechinah which remained when Moses was called was the part which filled the space between the expanded wings of the cherubs on top of the Ark. Although the experience at Mount Sinai and the experience at the completion of the erection of the Tabernacle were almost nine months apart in time, you could view what happened here as “history repeating itself.” [This had become necessary due to the sin of the golden calf after which the Presence of G’d had left the vicinity of the encampment of the Israelites. Ed.] Nachmanides writes that it is quite possible that the second verse which speaks about the attribute כבוד filling the Tabernacle (compare verses 34 and 35) alludes to His glory which resides within that attribute. Thus far Nachmanides. I believe I should draw your attention to the fact that we are dealing with five verses (34-38) in each of which the ענן, “cloud” is mentioned. I believe these five are allusions to the five emanations, i.e. references to the five times the Torah speaks of קולות, sounds, thunder, at the time G’d revealed Himself at Mount Sinai (compare Berachot 6). The Talmud there stated that the Torah was given by means of five קולות, “sounds, voices.” Even though we have pointed out in that connection that Moses achieved an understanding of seven emanations, i.e. seven קולות, as I explained on my commentary on Exodus 20,1, the sages in the Talmud meant the five “hidden” קולות whose identities the Torah did not reveal at the time. The other two emanations which were spelled out, i.e. תפארת and כבוד, were not mentioned by the Talmud, as they have been mentioned in our verses, i.e. in Exodus 20,2 as ה' אלוקיך in connection with the revelation at Sinai, and as the words וכבוד ה' twice here in connection with the Tabernacle, in order to hint at the presence of the attribute תפארת which resides within the attribute כבוד. This is what Nachmanides had in mind when he wrote that the Torah repeated the words וכבוד ה' another time. We find something very similar in connection with the Temple where we are told in Chronicles II 7,1-2: “it was when Solomon had completed to pray (during the consecration ceremonies) that the fire descended from the heavens and consumed the burnt-offering and the meat-offerings, and the attribute כבוד of the Lord filled the House; as a result the priests were unable to enter the House of the Lord as the attribute כבוד had filled the House of the Lord.” You have learned from all this that in our instance seven emanations, attributes, are referred to; the five times the Torah mentions the word ענן and the two occasions when the Torah speaks of the כבוד ה'. Just as seven emanations were part of the Sinai experience of the Jewish people, so seven emanations were part of what the people experienced during the inauguration of the Tabernacle. In both instances mention of these seven emanations is testimony to Moses’ spiritual attainments.
Kli Yakar
And the cloud covered the Tent of Meeting, and the glory of the Lord filled the Tabernacle. It appears from this that the glory of the Lord is not the cloud itself, but rather it is that the fire and light — that is, the glory of the Lord — was seen from within the cloud. For without the cloud, it would have been impossible to gaze upon it, because if a person cannot look directly at the light of the sun, how much more so could they not look at the radiant light of His blessed Divine Presence. Therefore, that holy light was always seen through the cloud. When the Tabernacle was erected, they became separated from each other, as the divine light entered into the Tabernacle, for there was the place of His blessed holiness, while the cloud remained outside. This is what it says at the end of Parashat Mishpatim (24:16): And the glory of the Lord dwelt on Mount Sinai, and the cloud covered it for six days. This means that the cloud covered the glory of the Lord so that they would be able to see that glory, as it says there: And the appearance of the glory of the Lord was like a consuming fire on the top of the mountain in the sight of all Israel, because in this manner they were able to see the glory. Therefore it says here: And Moses was not able to enter the Tent of Meeting because the cloud rested upon it, and the glory of the Lord filled the Tabernacle. For if the glory of the Lord had been mixed with the cloud, he would have been able to enter there, as it says at the end of Parashat Mishpatim: And Moses entered into the midst of the cloud. This is because at that time, the glory of the Lord was covered by the cloud, making it possible for Moses to enter into the cloud. But now that they were separated from each other — with the cloud outside and the glory of the Lord inside the Tent of Meeting without a cloud — it was impossible for Moses to enter the Tent of Meeting. This implies, however, that Moses could approach right up to the Tent of Meeting, very close to it, even though the cloud rested upon it. Based on our explanation, many questions regarding this matter that commentators have raised can be resolved. The book of Exodus is completed — with the help of the One who gives strength and might.
And Moses was not able to enter into the tent of meeting, because the cloud remained on it, and the glory of Hashem filled the tabernacle.—
verse value 2310 — יְהֹוָ֔ה = 26 (Hashem)
Insights
Verse structure: 12 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "Moses" (מֹשֶׁ֗ה, 3 letters) and the longest is "the·tabernacle" (אֶת־הַמִּשְׁכָּֽן, 7 letters). 3 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "and·could·not" (וְלֹא־יָכֹ֣ל), "to·enter" (לָבוֹא֙), "because·it·settled" (כִּֽי־שָׁכַ֥ן). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "Moses" (root משה, 277x in Exodus); "to·enter" (root בוא, 124x in Exodus). The etnachta (major mid-verse pause) falls on 'the·cloud', dividing the verse into phrases of 8 and 4 words. Full calculation: וְלֹא־יָכֹ֣ל [and·could·not] (97) + מֹשֶׁ֗ה [Moses] (345) + לָבוֹא֙ [to·enter] (39) + אֶל־אֹ֣הֶל [to·tent] (67) + מוֹעֵ֔ד [meeting] (120) + כִּֽי־שָׁכַ֥ן [because·it·settled] (400) + עָלָ֖יו [upon·it] (116) + הֶעָנָ֑ן [the·cloud] (175) + וּכְב֣וֹד [and·Glory·of] (38) + יְהֹוָ֔ה [Hashem] (26) + מָלֵ֖א [filled] (71) + אֶת־הַמִּשְׁכָּֽן [the·tabernacle] (816) = 2310.
Onkelos
Moses was not able to enter the Tent of Meeting, for the cloud rested upon it and the Glory of Hashem filled the Tabernacle.
Rashi
ולא יכל משה לבא אל אהל מועד AND MOSES WAS NOT ABLE TO COME INTO THE APPOINTED TENT — But another verse says, (Numbers 7:89) “And when Moses came into the appointed tent [to speak with Him then he heard the voice]”! There comes, however, a third verse and reconciles these apparently contradictory verses, for it says here כי שכן עליו הענן “For (or when) the cloud abode thereon (on the appointed tent)”. Hence you may say: so long as the cloud was upon it “he was not able to come into the appointed tent”, but as soon as the cloud disappeared he entered it and spoke with Him (Sifra, Braita d'Rabbi Yishmael 18).
Ibn Ezra
"Moses could not" — Hashem then called to him to enter the Tent, and he would speak with Hashem face to face in the place where the High Priest would enter once a year amid the cloud of the incense — for Moses was a member of the household [of God]. I was compelled to say this because Moses placed the tablets in the Ark and set the cover upon the Ark — upon which the cherubim stood and above which the divine glory always rested. What then was done when Aaron and his sons would lower the curtain-screen from outside the place of the Ark, and how would they approach it? Therefore I said that Moses alone would enter inside the curtain, while Aaron and his sons would lower the screen called the curtain (parokhet); Moses would then take the screen and immediately cover the Ark of the Testimony with it, so that Aaron and his sons would not see it. Scripture says "they shall cover it" — meaning they assisted him. Some say the priests would cover the Ark without facing it directly. Because Scripture states "fire would be upon it at night" (v. 38), and says "for all their journeys" — this also indicates that there were times when the cloud moved at night. Yet we do not find written that they journeyed at night. One who holds this view should interpret the phrase "or by day and by night" (Num. 9:21) as referring to a single day. But then what is to be done with the word "their journeys" (masa'eihem), since it does not say "their encampments" (mahaneihem)? The correct interpretation is: the phrase means either "day and night" [as one full day], or "day or night" [i.e., either one] — as in "one who curses his father or his mother shall surely die" (above, 21:17). I was led to all of this because I saw written in Moses' prayer regarding the spies: "And in a pillar of cloud You go before them by day, and in a pillar of fire by night" (Num. 14:14).
Or HaChaim
ולא יכול משה לכא אל אהל מועד, and Moses was unable to enter the Tent of Testimony, etc. It seems strange that the "cloud" prevented Moses from entering the Tent seeing that the Torah had told us in Exodus 24,18 that "Moses went inside the cloud, etc." The difference is clear. In Parshat Mishpatim Moses entered the cloud after G'd had summoned him. In this instance no summons from G'd had been forthcoming. Another reason why Moses could not enter the Tent may have been indicated by the words כי שכן עליו הענן, that the cloud was stationary above the Tent and the glory of G'd filled the entire Tent. In Mishpatim we were told (24,17) that G'd's appearance on the top of the Mountain was like that of fire which consumes, and immediately afterwards we were told that Moses entered the cloud prior to ascending the Mountain. This means that the place Moses ascended was not the place where G'd's glory reposed at that time. In our situation, Moses could not enter an area in which G'd's glory reposed.
Chizkuni
ולא יכול משה לבא אל אהל מועד, “and Moses was unable to enter the Tent of Meeting,” at the time he had erected it. כי שכן עליו הענן, “for the cloud of glory of G-d rested above it;” it did so immediately, to demonstrate G-d’s fondness of the Jewish people. Subsequently, the cloud moved from being above the Sanctuary and took up its position above the Holy Ark which stood in the Holy of Holies. We know this from Exodus 25,22, where the Torah wrote: ונועדתי לך שם ודברתי אתך מעל הכפורת, “I will meet with you there and I will impart to you from above the cover of the Ark.”“Then Moses could enter the Sanctuary;” this is what is meant when the Torah wrote: 'ובבא משה אל אהל מועד וגו, “and when Moses used to enter the Tent of Meeting;” (Numbers 7,89). When Solomon consecrated his Temple something similar occurred as reported in Kings I 8,11. The priests were not able to enter and perform their duties as long as G-d’s cloud was hovering above the Sanctuary. Subsequently, that cloud was visible only above the Holy of Holies.
Tur HaArokh
ולא יכול משה לבא אל אהל מועד, “and Moses was unable to enter the Tent of Meeting.” In a different verse (Numbers 7,89) we are told of “Moses entering the Tent of Meeting in order to speak with G’d, etc.” There appears to be some contradiction here. Nachmanides writes that according to the plain meaning of the text we must understand the words ובבא משה אל אהל מועד in Numbers not as Moses actually having entered the Tent, but that he heard the voice of G’d emanating from the Holy of Holies and on account of that he did not cross the threshold of the Tabernacle. An alternate explanation of the two verses is that the meaning of the words in our verse is simply that “Moses could not enter the Tent of Meeting (without obtaining express permission from G’d to do so.” Upon being invited, he would enter the tent, just as he had been invited to ascend Mount Sinai at the time of the revelation, and had not proceeded without being called upon to do so.) Parshat Vayikra.
Rashbam
ולא יכול משה לבא אל אהל מועד, at the time it was standing, assembled. כי שכן עליו הענן, immediately after it had been put up. This was a way of G’d demonstrating His love for the people of Israel. Later on, the cloud moved from being over the Tabernacle and filling the whole Tabernacle with its presence and concentrated on being above the Holy Ark. This has been explained in Exodus 25,22 where the Torah defines the site of the Shechinah as being between the two cherubs on the kapporet, the lid of the Holy Ark. Moses is described as hearing the voice of G’d originating from the area between the extended wings of these two figurines. (Numbers 7,89) We find something similar when the Temple Solomon had built was inaugurated (Kings I 8,11) that the priests could not enter due to the presence of G’d which filled the Temple. G’d also had appeared in a cloud, much as He had in the desert. Subsequently, He reduced His presence to the area we just described, enabling the priests to perform their duties. Anyone who pays careful attention to the words of our Creator will not depart in his exegesis from that of my grandfather Rabbi Shlomoh (Rashi). Most of the laws of the Torah which have been attributed through exegesis as being derived from the text of the written Torah are very close to the plain meaning of the written text. The basic approach to his exegesis was to derive meanings from superfluous words or letters, or from missing words or letters in the text of the written Torah. It would be well if you also accepted what I have explained and you would do well not to ignore it. [the author paraphrases Kohelet 7,18. Ed]
Cross-references: Leviticus 1:1; Numbers 7:89; I Kings 8:11
But if the cloud was not taken up, then they journeyed not till the day that it was taken up.
verse value 1192
Insights
Verse structure: 7 words, 30 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "if·not" (וְאִם־לֹ֥א, 5 letters). 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "was·lifted" (יֵעָלֶ֖ה), "its·lifting" (הֵעָלֹתֽוֹ). The root עלה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 139x in Exodus); "until·the·day" (root יום, 113x in Exodus); "was·lifted" (root עלה, 78x in Exodus). The etnachta (major mid-verse pause) falls on 'the·cloud', dividing the verse into phrases of 3 and 4 words. Full calculation: וְאִם־לֹ֥א [if·not] (78) + יֵעָלֶ֖ה [was·lifted] (115) + הֶעָנָ֑ן [the·cloud] (175) + וְלֹ֣א [and·not] (37) + יִסְע֔וּ [would·set·out] (146) + עַד־י֖וֹם [until·the·day] (130) + הֵעָלֹתֽוֹ [its·lifting] (511) = 1192.
Onkelos
But if the cloud did not lift, they would not set out until the day it lifted.
For the cloud of Hashem was upon the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel, throughout all their journeys.—
verse value 3097 — יְהֹוָ֤ה = 26 (Hashem)
Insights
Verse structure: 12 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. Verse gematria: 3097 = 19 × 163. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "all·the·house·of·Israel" (כׇל־בֵּֽית־יִשְׂרָאֵ֖ל, 10 letters). Words sharing gematria 170: a·cloud·of, in·the·eyes·of. 2 words in this verse appear nowhere else in Exodus. Unique to this verse in Exodus (hapax): "all·the·house·of·Israel" (כׇל־בֵּֽית־יִשְׂרָאֵ֖ל), "in·all·their·journeys" (בְּכׇל־מַסְעֵיהֶֽם). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 396x in Exodus); "would·be" (root היה, 235x in Exodus); "for" (root כי, 118x in Exodus). The etnachta (major mid-verse pause) falls on 'in·it', dividing the verse into phrases of 9 and 3 words. Full calculation: כִּי֩ [for] (30) + עֲנַ֨ן [a·cloud·of] (170) + יְהֹוָ֤ה [Hashem] (26) + עַֽל־הַמִּשְׁכָּן֙ [over·the·Tabernacle] (515) + יוֹמָ֔ם [by·day] (96) + וְאֵ֕שׁ [and·fire] (307) + תִּהְיֶ֥ה [would·be] (420) + לַ֖יְלָה [night] (75) + בּ֑וֹ [in·it] (8) + לְעֵינֵ֥י [in·the·eyes·of] (170) + כׇל־בֵּֽית־יִשְׂרָאֵ֖ל [all·the·house·of·Israel] (1003) + בְּכׇל־מַסְעֵיהֶֽם [in·all·their·journeys] (277) = 3097.
Onkelos
For the cloud of the Glory of Hashem was upon the Tabernacle by day, and the appearance of fire was in it by night, before the eyes of all the house of Israel throughout all their journeys.
Rashi
לעיני כל בית ישראל בכל מסעיהם [THE CLOUD WAS ON THE TABERNACLE] … IN THE SIGHT OF ALL THE HOUSE OF ISRAEL, THROUGHOUT ALL THEIR JOURNEYS — At every מסע which they made (according to Rashi this means: at every station at which they stopped) the cloud rested upon the Tabernacle in the place where they encamped. A place where they encamped is also called מסע (the literal meaning of which is “journey”). Similar is, (Genesis 13:3) “And he went on to his resting places (למסעיו)“ (cf. Rashi on this verse); similar also is, (Numbers 33:1) “These are the מסעי” — “the places of encampment”. Because from the place of encampment they always set out again on a new journey therefore all the different stages of their journeys (including the places where they encamped) are called מסעות.
Chizkuni
לעיני כל בית ישראל בכל מטעיהם, “in view of all the Children of Israel during all their journeys.” According to Rashi, the meaning of this line is that while the Israelites were encamped as opposed to when they were journeying.
Rabbeinu Bahya
כי ענן ה' על המשכן יומם ואש תהיה לילה בו, “for the cloud of the Lord would be over the Tabernacle by day, whereas by night fire would be above it.” We would have expected the Torah to write: ענן ה' ביום ואש (ה') תהיה בלילה. Why did the Torah mention the word “fire” in front of the word “night” when describing the presence of heavenly attributes as manifest in connection with the Tabernacle? The reason is that the Torah wanted to use both “day” and “night” as divine attributes, respectively. (The word “day” is an alternate name for the attribute of Mercy, whereas the word “night” is an alternate name for the attribute of Justice). It is well known that the name of the attribute of Mercy often appears with the letter מ being repeated, such as in the word יומם, [usually translated as “by day.” Ed.] The basic letters in the word לילה are ליל, the letter ה at the end being the allusion to the attribute of Justice which is most active at night. You know that this attribute had been particularly active at night when it was applied to the firstborn of Egypt (Exodus 12,29). This is part of the mystical dimension of the words used in Scripture. When we read in Joshua 1,8 that G’d told Joshua to be busy with Torah both by day and by night, the wording is והגית בו יומם ולילה instead of והגית בו ביום ובלילה. The message is that the Torah, the subject of the instruction is composed of both the attribute of Mercy and the attribute of Justice. The Torah is divided between the written and the oral Torah, the former symbolizing the attribute of Mercy whereas the latter symbolizes the attribute of Justice. This gives you an idea of the Shechinah cleaving to the Jewish people. Both the Shechinah and the people dwelled in tents while the people were in the desert. This is part of what is meant in 33,8 ונצבו איש פתח אהלו, “they each stood at the entrance to his respective tent.” Bileam already praised the tents of the Jewish people in the desert as being something out of the ordinary when he said (Numbers 24,8) “how goodly are your tents O Yaakov.” In verse 36 in our chapter here the Torah speaks of the Children of Israel adjusting their journeys in the desert to the movements of the cloud representing the Shechinah. This is only one more example of what we called the דבקות, the cleaving to one another of the Jewish people and the Shechinah. Here in our verse (38), the cloud is associated with כל בית ישראל לכל מסעיהם, “the entire house of Israel in all their journeys.” The Children of Israel were again mentioned twice in close succession seeing that the Torah had mentioned both the cloud and the fire. How beautiful were the flags of the people of Israel in the desert, drawing attention to holy encampments equal to camps of holy angels in the celestial regions which surround the manifestation of the Shechinah in their domain. The very fact that this manifestation of G’d’s presence was visible equally to men and women testifies to the purity and sanctity of the whole people at that time. When discussing Psalms 85,10: “His help is very near those who fear Him, to make His glory (attribute כבוד) dwell in our land,” our sages (Tanchuma, end of our portion) write that G’d said that whereas in this world He manifested His Presence amongst the Jewish people in the Holy Temple, a Presence which had to be withdrawn due to the sins of the people, in the world to come the manifestation of G’d’s presence would never again be withdrawn. This is based on Leviticus 26,11: “I will establish My abode in your midst; and My spirit will not reject you. I will remain as your G’d.” The meaning of these words is that in the future prophecy will be restored to the people of Israel as in former times, and the Shechinah will once more be in its regular place. All the people will learn intimate information about G’d in those days. The verse of the prophets Isaiah and Ezekiel promising both the elimination of war (Isaiah 2,4) and the gift of a new heart from G’d (Ezekiel 36,26) will then be realised. The “heart of stone” attributed to the Jewish people by Ezekiel will be replaced by a heart of flesh (ibid.). There will neither be a Satan nor an evil urge (the view of Nachmanides that man will be naturally good in those days, compare Rabbi Chavell). These words have to serve as our solace and comfort during these long days of our exile. Hopefully, we shall all return to our former glory in the near future. Isaiah promised all this in the concluding chapters of his book (chapters 60-66) If, during the period after the Exodus we loved G’d and appreciated that His goodness was superior to the heady feeling one experiences after having drunk wine (Song of Songs 1,2), how much more intimate will our relationship with the Lord be after we experience the last and ultimate redemption! At that time G’d will extend His personal supervision of our fate to an even greater degree than had been the case in the past. We will then be able to see that attribute of כבוד with our own eyes, i.e. עין בעין נראה אתה ה' (Numbers 14,14), “You Hashem appeared eye to eye, etc.” The meaning of these words is this that there will no longer be an artificial barrier to our obtaining deep insights into the workings of G’d’s providence. Isaiah 52,8: proclaims: “Hark! Your watchmen raise their voices, as one they shout for joy; for every eye shall behold the Lord’s return to Zion,” will then finally be realized.
Onkelos