Kommentar zu Schemot 25:39

ככר זהב טהור OF A TALENT OF PURE GOLD [SHALL HE MAKE IT WITH ALL THESE VESSELS] — i. e. that its weight together with (את) all its vessels shall he exactly one talent, neither more nor less (cf. Menachot 88b). A common (not holy) kikkar (one used for weighing ordinary articles) was sixty manehs, that used for sacred purposes double as much, hundred and twenty manehs; a maneh was equal to a litra (the Roman libra, a pound) by which silver is weighed, according to the standard weight of Cologne. This is hundred denars which is the equivalent of twenty-five Sela’im, one Sela being four denars (cf. Bekhorot 5a).

OF A TALENT OF PURE GOLD SHALL HE MAKE IT WITH ALL THESE VESSELS. This means “that its weight together with all its vessels shall be exactly one talent, neither less nor more.” This is Rashi’s language. And such indeed is the simple meaning of Scripture. But if that be so, there is here a point which is greatly to be wondered about, namely that Scripture should not specify at all how much of the talent of gold should go into the candelabrum itself! For in that case half of the talent or even more could then go into the making of the tongs and the snuffdishes¹⁷⁵Verse 38. which are vessels separate from the candelabrum, while the candelabrum itself could be made of less than half the talent, or perhaps the candelabrum would be made of the entire talent less one maneh [a sacred talent consisted of one hundred and twenty manoth] and all these vessels would be made of the one maneh! Moreover, what reason is there that the total weight of the candelabrum with its many separate vessels should be given as one talent, and why was it not explained how many tongs and snuffdishes should be made from it?
But the opinion of our Rabbis is not as the Rabbi [Rashi] stated it, for thus did the Sages teach in Tractate Menachoth:¹⁷⁶Menachoth 88b. “The candelabrum and its seven lamps¹⁷⁷Verse 37. — These were a kind of small receptacle into which the oil and the wicks were put (Rashi). came from the talent, but not its tongs and snuffdishes. And if you ask how will I then explain, [Of a talent of pure gold shall he make it,] with all these vessels? Then I reply that this includes the lamps. These are the words of Rabbi Yehudah. Rabbi Nechemyah says: the candelabrum [alone] came from the talent but not its lamps, tongs, and snuffdishes. And if you ask how will I then explain the expression, with all these vessels? I answer that it teaches that they all be made of gold [aside of the talent mentioned].” There in Tractate Menachoth the Rabbis have further said, that according to Rabbi Yehudah [who says that the lamps came from the talent], the lamps were also of beaten work together with the candelabrum; yet Scripture calls them these ‘vessels,’ because they are receptacles for the oil, known by a name of their own, since in all other candelabrums they are separate from them [although here they were hammered out of the same talent of gold from which the whole candelabrum was made]. And according to Rabbi Nechemyah [who says that the lamps did not come from the talent, the Rabbis] have said there that the lamps were not of beaten work together with the candelabrum. Thus according to Rabbi Yehudah included in the weight of the talent — with that which was of beaten work with it — is only the candelabrum itself but none of the separate vessels thereof. And according to Rabbi Nechemyah the Rabbis have said there: “And if you ask how will I then explain the expression, with all these vessels? I answer, it teaches that they all be made of gold, this being necessary to be stated because of the mouth of the lamps.”¹⁷⁸One might think that the mouth of the lamps where the wicks burn and become blackened should not be made of pure gold, since the Torah cares for the wealth of Israel; therefore Scripture let it be known that even the mouth of the lamps be made of pure gold (Rashi, Menachoth 88 b).
According to the simple meaning of Scripture the verse states: “Of a talent of pure gold shall he make it; all these vessels he shall [also] make of pure gold,” since He did not explain at first that the lamps¹⁷⁹That the tongs and snuffdishes are to be made of pure gold is clearly stated in Verse 38. However, concerning the lamps He did not mention at all (in Verse 37) that they be made of pure gold. Hence the reverting to them in Verse 39 before us. should be of gold. Similarly, Scripture relates at the time of the making of the candelabrum, And he made the lamps thereof, seven, and the tongs thereof, and the snuffdishes thereof, of pure gold,¹⁸⁰Further, 37:23. the expression of pure gold referring only to the tongs and the snuffdishes [but not to the lamps], and therefore He explained it further and said, Of a talent of pure gold he made it, and all the vessels thereof,¹⁸¹Ibid., Verse 24. the meaning being that all its vessels he [i.e., Bezalel] made of pure gold, not that he made them out of the talent of gold. Included in the expression all the vessels thereof are the oil vessels, for he made with the candelabrum many vessels besides those mentioned, just as it is said during the journeyings, And they shall cover the candelabrum of the light, and its lamps, and its tongs, and its snuffdishes, and all the oil vessels thereof, wherewith they minister unto it.¹⁸²Numbers 4:9. And the verse which states, unto the base thereof, and unto the flowers thereof, it was beaten work,¹⁸³Ibid., 8:4. likewise indicates according to its plain sense that only the candelabrum itself was of beaten work but not its lamps. All this is in accordance with the line of teaching of the Gemara.
But in the Beraitha of the work of the Tabernacle¹⁸⁴See above, Note 108. it is taught in another way. “The candelabrum which Moses made in the wilderness was made of gold. It had to be made by a process of beating, and had to have cups, knops, and flowers, for it is said, And thou shalt make a candelabrum of pure gold.¹⁸⁵Above, Verse 31. I might have thought that [the cups etc.] may be made separately and then soldered on to the candelabrum; Scripture therefore states, they shall be of one piece with it.¹⁸⁶Verse 36. How do we know that this includes lamps, so that they must also be made of one piece with it? Scripture therefore says, [Of a talent of pure gold] he shall make.¹⁸⁷Verse 39 before us. I might think this also includes its cups, knops, and flowers? Scripture therefore says, it [he shall make ‘it’]. Now how do you know that you are to include its lamps and exclude its cups, knops and flowers? Since Scripture has here used a term of amplification and followed it by a term of limitation,¹⁸⁸A literal translation of the text here reads: “After it included its lamps Scripture limited.” I have followed on this point Ish Shalom’s text (see Note 108). The thought conveyed would seem to be identical in both versions. I reason as follows: I include its lamps because they have to be made with the candelabrum, and I exclude its cups, knops and flowers because they do not always have to be made with it.¹⁸⁹The intent, as explained further on, is as follows: even if the candelabrum is made of any other metal beside gold it must also contain the branches. But cups, knops, and flowers are to be made only if the candelabrum is made out of gold. — When the Hasmonean kings recaptured the Temple from the hands of the Greeks the candelabrum was first made of iron, then of silver and finally when the people could afford it, they made it of gold (Menachoth 28 b). Now when it was made of iron or silver it did not need cups, knops etc. And how do I know that I am to include its malkocheha¹⁹⁰Up to this point we have followed all standard commentators — Rashi, Onkelos, etc. as well as all translations — that melkochayim are “tongs.” But from this point on it is clear [and Ramban will so clarify it further] that melkochayim are a sort of cover-like part for each of the lamps so that no impurities fall into the lamp while it is burning. Ramban’s comment that “in the same way they make today in candelabrums for kings” is obviously a reference to what he had personally seen in the royal palace of the Kingdom of Aragon which as the recognized leader of the Jews he often visited. and machtotheha?¹⁹¹The same change applies to machtoth which we have translated till now as “snuffdishes.” But it is clear that Ramban interprets it now as meaning that underneath each lamp there was a small receptacle for the sparks to fall into. Scripture therefore says, [of beaten work] shall it be done.¹⁸⁵Above, Verse 31. I might think I am also to include the tzvatim (tongs) and the snuffers; Scripture therefore says, [Of a talent of pure gold he shall make] it.¹⁸⁷Verse 39 before us. And how do you know that you are to include the malkocheha and machtotheha and exclude the tongs and the snuffers? Since Scripture has here used a term of amplification and followed it by a term of limitation, I reason as follows: I include the malkocheha and machtotheha because they are used with the candelabrum, and I exclude the tongs and the snuffers because they are not used with it. Rabbi Yehoshua the son of Korcha says: It [i.e., the candelabrum] is made of the talent, but not its vessels, for it is said, Of a talent of pure gold he shall make ‘it.’¹⁸⁷Verse 39 before us. And if you ask how will I then explain the expression, and all its vessels? Then I reply that it means that they should be made of pure gold [but not of the talent].” Thus far is the text of the Beraitha.
It appears from that which the Rabbis, of blessed memory, have said, that the lamps, the melkochayim, and the machtoth were all made of beaten work together with the candelabrum; since the melkochayim were not tongs [as we understood the word till now]¹⁹²And as Rashi and Onkelos interpreted melkochayim to mean “tongs.” but they were rather golden lids which were made on the rim of the lamps for opening and closing, and would cover them so that nothing fell into the oil, in the same way that they make today in candelabrums for kings. This usage [of the word melkochayim] is associated with the expression, and my tongue cleaveth ‘malkochay’¹⁹³Psalms 22:16. — the palate and bottom parts of the mouth being called melkochayim [of the root loko’ach — “taking”] because they “take in” the tongue between them.¹⁹⁴The above-mentioned verse from the Psalms would then mean: “and my tongue cleaveth to the roof and bottom of my mouth.” The machtoth are receptacles under each lamp to catch the sparks of fire which might fall from them. The melkochayim and the machtoth were all of one beaten work with the candelabrum and were made out of the talent of gold. But the tongs and the snuffers, which were not used in the candelabrum itself but were instead vessels separate from it and not attached thereto, did not come from the talent at all. Similarly this Beraitha excluded its cups, knops and flowers, so that if he wanted to make them not of beaten work together with the candelabrum he was so permitted, the reason according to the Beraitha being “because they are not made with it,” that is to say, they do not invalidate the candelabrum. For if he made it of any other metal besides gold, it did not come with cups, knops and flowers, but the [six] branches [with the central shaft] always invalidated the candelabrum if lacking therefrom.
According to this Beraitha then, the Scriptural expression, and all the vessels thereof¹⁸¹Ibid., Verse 24. means that Bezalel made of gold all vessels needed for the proper use of the candelabrum and appropriate to it — these being the tongs and the snuffers that are necessary in the use of all candelabrums. Similarly, All the instruments of the Tabernacle in all the service thereof¹⁹⁵Further, 27:19. means all instruments needed for [erecting] the Tabernacle. These He did not explain but mentioned only that they were to be made of brass. But the verse before us which states, Of a talent of pure gold shall he make it, with all these vessels, refers to those vessels mentioned [in the preceding verse, namely, malkocheha and machtotheha], and they were all of beaten work with it. It is possible that the statement which Scripture uses at the construction, namely, and all the vessels thereof,¹⁸¹Ibid., Verse 24. alludes to these vessels [the malkocheha and machtotheha] mentioned there in the preceding verse, so that they were all to be made with the candelabrum of beaten work, as is the plain meaning of Scripture. But the vessels of oil¹⁸²Numbers 4:9. were not mentioned at the construction just as they were not mentioned at the command [for making the candelabrum], but they made them on their¹⁹⁶I.e., Bezalel and Oholiab. own accord. Perhaps Bezalel did not make them but certain individuals made them and dedicated them to the public.
In summary, the candelabrum itself came from the talent, but nothing outside of it came therefrom, according to the words of all authorities.

ככר זהב טהור, a talent of pure gold. We have a Baraitha in Menachot 88 which states: The words: "he shall make the Lampstand out of one talent of pure gold," teach that the Lampstand including its lamps are to be made out of the same talent of gold. How did I arrive at the conclusion that the lamps themselves are included in the amount of one talent of gold mentioned? It says in our verse: "all these utensils." This might have led me to believe that the snuffdishes and tongs were also to be made out of the same talent. To prevent me from thinking this, the Torah uses the restrictive clause אותה, "it (alone)."