Commentary for Exodus 35:13

לחם הפנים THE SHOW BREAD — I have already explained (Exodus 25:29) that it was so called because it had two faces turning in this direction and in that, because it was made like a case open on two sides.

את השלחן ואת בדיו, The table and its staves, etc. The level of sanctity of the table was lower than the sanctity of the furnishings listed previously. This is the reason the Torah introduces it with the word את, suggesting it is auxiliary. The same is the case with all the other items listed from here to the end of verse 19. All the items up to the end of verse 15 are joined by the conjunctive letter ו to emphasize that all were of comparable degrees of sanctity. The Torah introduces the candlestick with the conjunctive letter ו, i.e. ואת מנורת המאור ואת כליה, to make plain that all the parts of the candlestick were of the same level of sanctity as the candlestick itself. The Torah goes on to say ואת מזבח הקטורת, and the golden altar, to indicate by the letter ו that its sanctity was equivalent to that of the candlestick and the table. The same applies to the curtain at the entrance of the Tabernacle. The copper altar (verse 16) is introduced without the conjunctive letter ו to indicate it was not of the same level of sanctity as the furnishings listed previously. Its very position outside the Sanctuary makes this clear already. The copper grating is introduced with the letter ו indicating it was of the same degree of sanctity as the altar itself. The staves by which the altar was carried were not of the same degree of sanctity as the altar itself and that is why the Torah omits the letter ו when mentioning it. Other appurtenances of the altar were of the same category as its staves. The basin from which the priests washed their hands and feet is introduced without the letter ו as its sanctity was of a lower order, serving priests who had to sanctify themselves. Its stand was of the same order as the basin itself, seeing the Torah uses the letter ו when introducing it. The hangings of the courtyard, i.e. "walls," are introduced in verse 17 without the letter ו, as of a still lesser degree of sanctity, followed by mention of the pillars supporting those hangings, again without the letter ו. The sockets for these pillars are introduced with the letter ו to indicate that they were of the same degree of sanctity as the pillars which they supported. The same applied to the curtain at the entrance of the courtyard. The pegs (verse 18) fastening the various hangings or coverings of the Tabernacle itself to the ground are introduced without the letter ו as, understandably, they were of a lower order of sanctity. The various cords shared the same degree of sanctity as the pegs which were attached to them. Finally, in verse 19, the Torah lists the בגדי השרד, the plaited covers for the holy furnishings to be used when they were transported. If you will read what I have written on Exodus 25,7 you will find that someone who made profane use of the priestly garments was not subject to a penalty whereas if one did so with any of the holy vessels one was liable to a penalty. When the Torah mentions the priestly garments of Aaron and those of his sons, they are connected by the use of the conjunctive letter ו to show they were both of equal levels of sanctity.

Because it had a face . . . Rashi is answering the question: Any woman can bake bread. [Why did it say (v. 10), “All those who are wise in heart among you shall come and make”?] Thus Rashi explains, “I have explained. . . it had a face in two directions. . ..” Therefore it needs “wise in heart” [to bake it].