בְּנֵ֤י יִשָּׂשכָר֙ לְמִשְׁפְּחֹתָ֔ם תּוֹלָ֕ע מִשְׁפַּ֖חַת הַתּוֹלָעִ֑י לְפֻוָ֕ה מִשְׁפַּ֖חַת הַפּוּנִֽי׃
Los hijos de Issachâr por sus familias: de Thola, la familia de los Tholaitas; de Puá la familia de los Puanitas;
Rabbeinu Bahya
I will now give you an explanation of a general nature:
Remember that the Tabernacle was 30 cubits long and 10 cubits wide. Its height was also 10 cubits. We know that it was 30 cubits long as in connection with the upright beams, קרשים, which formed the walls, the Torah wrote that 20 such beams be constructed for the wall for the south side (verse 18). Each beam was 11/2 cubits wide (verse 16) and its height was 10 cubits (verse 16). There were 20 such beams for the north wall and 20 for the south wall. The combined width of these 20 beams was 30 cubits, giving the Tabernacle an overall length of 30 cubits. We know that the Tabernacle’s width was 10 cubits as the Torah writes (verse 22) that for the back of the Tabernacle 6 beams were to be constructed. Add to this the fact that the Torah describes the western wall as comprising 8 beams (verse 25), plus the fact that two beams had been constructed to form the corners (verse 23) and you know that the two corner beams were positioned so that their width was facing west whereas their thickness was facing north and south respectively making the outside width of the Tabernacle 12 cubits. In other words, the inside measurement of the Tabernacle was 30 by 10, whereas the outside measurement was 31 by 12 cubits.
Onkelos translates the word ולירכתי, in verse 22 as ולסיפי, “and for the end of.” The reason he does so is that the western wall is the “end” of a process which began in the east, with the pillars and the curtain at the entrance to the Tabernacle. There were no beams at the eastern end of the Tabernacle. The five pillars which supported the מסך, “screening curtain,” formed the entrance to the Tabernacle on the eastern side (compare verse 36).
Remember that the Tabernacle was 30 cubits long and 10 cubits wide. Its height was also 10 cubits. We know that it was 30 cubits long as in connection with the upright beams, קרשים, which formed the walls, the Torah wrote that 20 such beams be constructed for the wall for the south side (verse 18). Each beam was 11/2 cubits wide (verse 16) and its height was 10 cubits (verse 16). There were 20 such beams for the north wall and 20 for the south wall. The combined width of these 20 beams was 30 cubits, giving the Tabernacle an overall length of 30 cubits. We know that the Tabernacle’s width was 10 cubits as the Torah writes (verse 22) that for the back of the Tabernacle 6 beams were to be constructed. Add to this the fact that the Torah describes the western wall as comprising 8 beams (verse 25), plus the fact that two beams had been constructed to form the corners (verse 23) and you know that the two corner beams were positioned so that their width was facing west whereas their thickness was facing north and south respectively making the outside width of the Tabernacle 12 cubits. In other words, the inside measurement of the Tabernacle was 30 by 10, whereas the outside measurement was 31 by 12 cubits.
Onkelos translates the word ולירכתי, in verse 22 as ולסיפי, “and for the end of.” The reason he does so is that the western wall is the “end” of a process which began in the east, with the pillars and the curtain at the entrance to the Tabernacle. There were no beams at the eastern end of the Tabernacle. The five pillars which supported the מסך, “screening curtain,” formed the entrance to the Tabernacle on the eastern side (compare verse 36).
Rabbeinu Bahya
It is well to remember that the length of the various curtains mentioned by the Torah was placed across the top of the Tabernacle. This meant that if the beams were ten cubits high and the width of the Tabernacle from the outside was 12 cubits (the inside being ten cubits), the 28 cubits of the inner curtains most certainly did not extend all the way down the beams, not even to the level of the silver sockets the beams were encased in. Approximately 2 cubits of the lower ends of the beams including the sockets remained exposed after the inner curtains which had been joined together were placed across the top of these beams. This explains why a second set of curtains made from goats’ hair was necessary in order to cover the one cubit left exposed on each side above the silver sockets of the beams.
Our sages (quoted by Rashi) used the fact that the lower cubit of the beams remained exposed as a lesson in good manners. The costly curtains were not to touch the earth and become soiled. The elevation would protect them also against being splashed by raindrops, etc. Seeing that the materials used for the second layer of curtains was less expensive, it did not matter that these would be more exposed to dirt and splashing by rain drops. There were a total of eleven curtains of those made of goats’ hair. When the Torah comments that there was an ”overhang” (verse 23) on either side of the curtains of one cubit on either side after they had been stretched out, this means in the direction of north and south. The “overhang” was relative, i.e. it covered areas previously left exposed by the curtains made of blue and red wool and twisted linen. The curtains did not drag on the ground, as did the ones trailing down on the western side of the Tabernacle. When verse 9 speaks of “the sixth” curtain being “folded over,” the reference is to the sixth out of the eleven goats’ hair curtains which had been joined together in two lots, one of five and one of six curtains joined lengthwise side by side to cover a total area of 30 by 44 cubits. The so-called sixth, is really the “eleventh.” It was called “sixth” as it is the last of the second carpet formed by five and six curtains respectively. Half of that curtain was folded over at the entrance of the Tabernacle covering the upper cubit of the מסך, “screening curtain,” there. Our sages described this as a sign of chastity comparable to the bride who veils her face under the wedding canopy. The other half of that curtain which was also excess was at the western end extending 2 cubits on the ground like the train of a bridal gown.
Our sages (quoted by Rashi) used the fact that the lower cubit of the beams remained exposed as a lesson in good manners. The costly curtains were not to touch the earth and become soiled. The elevation would protect them also against being splashed by raindrops, etc. Seeing that the materials used for the second layer of curtains was less expensive, it did not matter that these would be more exposed to dirt and splashing by rain drops. There were a total of eleven curtains of those made of goats’ hair. When the Torah comments that there was an ”overhang” (verse 23) on either side of the curtains of one cubit on either side after they had been stretched out, this means in the direction of north and south. The “overhang” was relative, i.e. it covered areas previously left exposed by the curtains made of blue and red wool and twisted linen. The curtains did not drag on the ground, as did the ones trailing down on the western side of the Tabernacle. When verse 9 speaks of “the sixth” curtain being “folded over,” the reference is to the sixth out of the eleven goats’ hair curtains which had been joined together in two lots, one of five and one of six curtains joined lengthwise side by side to cover a total area of 30 by 44 cubits. The so-called sixth, is really the “eleventh.” It was called “sixth” as it is the last of the second carpet formed by five and six curtains respectively. Half of that curtain was folded over at the entrance of the Tabernacle covering the upper cubit of the מסך, “screening curtain,” there. Our sages described this as a sign of chastity comparable to the bride who veils her face under the wedding canopy. The other half of that curtain which was also excess was at the western end extending 2 cubits on the ground like the train of a bridal gown.
Rabbeinu Bahya
וזרעתם לריק זרעכם ואכלוהו אויביכם, “you will sow your seed in vain as your enemies will consume them” (the harvest). The fifth is ונתתי פני בכם ונגפתם, “I will set My face against you and you will be routed by your enemies.” The sixth punishment is: “your foes will dominate you.” Finally, the seventh and last punishment is: “you shall flee though none pursues.” This then is the meaning of the words in verse 18 שבע על חטאתכם, “seven in response to your (seven) sins.”
There is a second set of 7 different disasters beginning with verse 19 the first of which is: “I will break your proud glory;” the glory referred to is the Holy Temple. The Temple has been referred to as גאון עזכם, ”the pride of your power,” in Ezekiel 24,21. The second disaster is described as “your skies will turn to iron;” the third that “your earth will be like copper.” The fourth in this series are the words “so that your strength will be spent to no purpose.” The fifth is described as: “your land shall not yield its produce.” The sixth and seventh are the failure of the tree to yield (either its timber) or its fruit,“ The curse on the trees is divided into two parts, a) the tree will not yield; b) fruit. The words לא יתן, “it will not yield,” are used both for the tree and its fruit as separate contributions made by trees to man’s comfort.
The Torah continues to list yet another seven kinds of disasters as follows: 1) “I will loose wild beasts against you;” this is actually a reference to three different forms of disasters as it includes free roaming beasts, domesticated four-legged animals, and all kinds of creeping creatures; 4) “they shall bereave you of your children;” 5) “they will kill your cattle;” 6) “they shall decimate you;” 7) they will make your roads desolate.”
A fourth group of seven retributions begins with verse 23; it is introduced by the words: “if after all the foregoing you still have not been chastised to return to Me:” G’d now speaks about striking back at the Jewish people seven times for their sins. This group of plagues commences with 1) the avenging sword which avenges the breach of the covenant with G’d (verse 25); 2) “you will be delivered to your cities (do not venture outside);” 3) “I will send pestilence against you.” 4) “I will deliver you into he hands of your enemy.” 5) “I will break the staff of your bread” (by famine); 5) “ten women will bake bread having only one oven between them;” 6) “they will bring back your bread by weight” (sharing out merely crumbs) (verse 26). 7) “you will eat without becoming sated.”
A fifth string of seven acts of retributions is in store for you if all the ones that have hit you thus far have failed to be effective. This string commences with verse 29: 1) eating your own children; 2) destruction of lofty buildings and decimating sun-gods. Casting your carcasses upon the carcasses of your idols; 4) “My spirit will reject you.” 5) Destruction of the cities. 6) Ruin of your temples by foreign troops. 7) refusal of G’d to accept your sacrificial offerings.
In verse 32 the Torah speaks of: “I will make the land desolate.” This is not part of the disasters visited upon the Jewish people but it means that the conquerors will not feel at home in Eretz Yisrael after they have conquered it.
There is a second set of 7 different disasters beginning with verse 19 the first of which is: “I will break your proud glory;” the glory referred to is the Holy Temple. The Temple has been referred to as גאון עזכם, ”the pride of your power,” in Ezekiel 24,21. The second disaster is described as “your skies will turn to iron;” the third that “your earth will be like copper.” The fourth in this series are the words “so that your strength will be spent to no purpose.” The fifth is described as: “your land shall not yield its produce.” The sixth and seventh are the failure of the tree to yield (either its timber) or its fruit,“ The curse on the trees is divided into two parts, a) the tree will not yield; b) fruit. The words לא יתן, “it will not yield,” are used both for the tree and its fruit as separate contributions made by trees to man’s comfort.
The Torah continues to list yet another seven kinds of disasters as follows: 1) “I will loose wild beasts against you;” this is actually a reference to three different forms of disasters as it includes free roaming beasts, domesticated four-legged animals, and all kinds of creeping creatures; 4) “they shall bereave you of your children;” 5) “they will kill your cattle;” 6) “they shall decimate you;” 7) they will make your roads desolate.”
A fourth group of seven retributions begins with verse 23; it is introduced by the words: “if after all the foregoing you still have not been chastised to return to Me:” G’d now speaks about striking back at the Jewish people seven times for their sins. This group of plagues commences with 1) the avenging sword which avenges the breach of the covenant with G’d (verse 25); 2) “you will be delivered to your cities (do not venture outside);” 3) “I will send pestilence against you.” 4) “I will deliver you into he hands of your enemy.” 5) “I will break the staff of your bread” (by famine); 5) “ten women will bake bread having only one oven between them;” 6) “they will bring back your bread by weight” (sharing out merely crumbs) (verse 26). 7) “you will eat without becoming sated.”
A fifth string of seven acts of retributions is in store for you if all the ones that have hit you thus far have failed to be effective. This string commences with verse 29: 1) eating your own children; 2) destruction of lofty buildings and decimating sun-gods. Casting your carcasses upon the carcasses of your idols; 4) “My spirit will reject you.” 5) Destruction of the cities. 6) Ruin of your temples by foreign troops. 7) refusal of G’d to accept your sacrificial offerings.
In verse 32 the Torah speaks of: “I will make the land desolate.” This is not part of the disasters visited upon the Jewish people but it means that the conquerors will not feel at home in Eretz Yisrael after they have conquered it.