Commentaire sur L’Exode 25:5

מאדמים RED — they were dyed red after having been tanned.

ועורות תחשים, “and the skins of the tachash.” The tachash was some kind of free-roaming beast. Our sages in Shabbat 28 are of the opinion that the tachash was an animal which existed only during that generation and had a single horn on its forehead. Its whole function was to have its skin serve as one of the coverings of the Tabernacle. Apparently, the colour of their skin was so beautiful that it was not to be used again for secular purposes so that G’d allowed this animal to become extinct as soon as it had fulfilled its purpose. Our sages on that same folio explain that the fact that it had a horn on its forehead was proof that it was a ritually pure animal. According to our tradition the ox offered by Adam as a sacrifice also had only a single horn on its forehead. This is based on Psalms 69,32: “ותיטיב לה’ משור פר מקרן מפריס, “that will please the Lord more than oxen, than a bull with a horn and hooves.” The singular of the word קרן means that a particular bull had only one horn. Although the vowel pattern under the word מקרן suggests more than one, the absence of the letter י suggests that David speaks about a single-horned bull. At any rate, unless the tachash had been ritually pure, none of its parts would have qualified for use in the Tabernacle. We have a strong allusion to this in the words of Exodus 13,9 למען תהיה תורת ה’ בפיך, “so that what goes into your mouth should conform to the Torah of the Lord.” Seeing that the tachash had so many colours Onkelos translates ססגונה, “proud of its being multi-coloured.”

[They were dyed] red after they were tanned. [Rashi knows this] because if they were naturally red, it should say אֲדוּמִים , [not מְאָדָמִים ].

ועצי שטים, “and acacia wood.” Actually, the word שטים is a notrikon, an acrostic composed of the respective first letters in the words: שלום, טובה, ישועה, מחילה, “peace, goodness, salvation, and pardon.” There were some forests in the desert from which the Israelites were able to cut boards which they called shittim. This is also why we read in Joshua 2,1 that “Joshua sent out spies from (the forest around Shittim)” This is also what the prophet Isaiah referred to (Isaiah 41,19) when he wrote (in the name of the Lord) אתן במדבר ארז ,שיטה, והדס, “I will plant cedars in the deserts, acacias and myrtles, and oleasters.“ This is a very lightweight wood and it is very smooth. If we needed any proof that its wood was very light, consider the size of the boards of the Tabernacle’s which were 48 in number. Add two silver sockets for each board, i.e. 96 sockets, add all the upright boards use to surround the courtyard of the Tabernacle, which all had to be transported only by four wagons pulled by eight oxen, as spelled out in Numbers 4,29. Even though each board was 10 cubits high (6 meters) and their thickness was 1 cubit (60cm) and you will realise that unless the wood itself was extremely light, all of this could not have been pulled by only eight oxen. The other four oxen had to pull the weight of the carpets (4 layers) which formed the “roof” of the Tabernacle. We have been told in addition that the בריח התיכון, (Exodus 36,33), the center bolt, used to be Yaakov’s walking staff, the one with which he had crossed the river Jordan on his way to Lavan. Rashi claims that the shittim wood were trees that Yaakov had planted in Egypt as soon as he had come to Egypt, which the Israelites uprooted and took with them when departing from Egypt and which were used now to make the boards for the Tabernacle from. This is also what the liturgist bases himself on. Another interpretation found in the Midrash is that this was wood from the staff Yaakov had .taken with him on the way to Lavan. [I suppose that what the Midrash means is that Yaakov had planted that walking staff in the earth in Charan already, and it had developed. Ed.] This is why he had referred to it in Genesis 32,11, as a symbol of G–d’s providence guiding him during all the years he had been at Lavan. Ed.] It is not surprising therefore that he took those trees with him also to Egypt.

ועצי שטים, “and (boards of) acacia trees.” There were forests in the desert in which these trees grew. This is why the Israelites were described as dwelling at Shittim, (Numbers 25,1) The wood of these trees is light in weight and pleasant to look at. The 48 boards of the Tabernacle, as well as the pillars at the entrance and between the Sanctuary and the Holy of Holies were constructed of that wood and transported on the wagons donated by the princes as per Numbers 3,3634 and 4,3132. So were the bolts that were attached to link the boards to one another. They were all transported on these four wagons which were pulled by eight oxen under the supervision of the Levites from the family of Merari. (Numbers 7,8) Seeing that the boards were ten cubits (six meters) long each and one and a half cubits thick, it is extremely likely that the wood from which they were cut was light in weight.

תחשים TACHASH was a kind of wild beast. It existed only at that time (when Israel built the Tabernacle). It was multi-coloured and therefore it is translated in the Targum by ססגונה, and it is so translated because it delights (שָׂשׂ) and prides itself in its colours (גונא) (Shabbat 28; Midrash Tanchuma, Terumah 6).

ועצי שטים, “and wood of the Shittim tree.” Where did the Israelites take these trees from? According to Tanchuma Terumah 9 Yaakov foresaw in his holy spirit that these trees would be required when the Israelites would build a Tabernacle in the desert and having this in mind he brought acacia trees with him to Egypt which were planted there. He commanded his children that when they would leave Egypt they were to take these trees with them.

A kind of animal which existed only. . . [Question: Does it not say in Yechezkel 16:10 that they made shoes from tachash leather all the forty years that they were in the desert? The answer is:] The tachash of Yechezkel was a species of impure animal called Tala Ilan (Shabbos 28a).

ועצי שטים AND SHITTIM WOOD — But from where did they get this in the wilderness? Rabbi Tanchuma explained it thus: Our father Jacob foresaw by the gift of the Holy Spirit that Israel would once build a Tabernacle in the wilderness: he therefore brought cedars to Egypt and planted them there, and bade his children take these with them when they would leave Egypt (Midrash Tanchuma, Terumah 9; cf. Bereishit Rabbah 94 and Rashi on Exodus 26:15).

Where did they get it in the desert. . . [Rashi asks this] because it is written in Yeshaya 41:19: “I will place cedar, acacia. . . in the desert,” implying that in the future it will be so, but now it is not. (R. Noson)