Tafsiran yang Mengutip untuk Keluaran 26:20

TWO TENONS SHALL THERE BE IN EACH BOARD. Rashi wrote: “He cut out the lower part of the board in the middle to a height of one cubit, and he left one quarter of its width on the one side and one quarter of it on the other side. These [pieces on each side] are the yadoth (the tenons). The part cut out between the tenons was one half of the breadth of the board, and these tenons they fixed into the sockets which were hollowed out. The sockets were one cubit in height, forty of them fitting closely one to the other. The tenons of the boards which were fixed into the sockets were cut away on three sides, the width of the portions cut away being equal to the thickness of the rim of the sockets, so that when the boards [were fitted into the sockets, the wood of the board] would cover the entire top of the socket. For if this were not so [if the same thickness were not cut away from the tenons], there would have been a space between one board and the other equal to the thickness of the rims of the two sockets which would have separated them. This is what is meant when it is said, And they shall be coupled together beneath,¹⁹⁷Verse 24. meaning, that they should cut away the sides of the tenons so that the boards should fit closely one to the other.” So I found the language of the Rabbi.
But I wonder! If the part cut away in the middle was half of the breadth of the board [as Rashi has it] — measuring four and a half handbreadths¹⁹⁸The whole breadth of the board was a cubit and a half (Verse 16) which are nine handbreadths, and a half thereof is four and a half. — it follows that the thickness of the rim of each socket must be the same as a fourth of the breadth of the board, which is two handbreadths and a thumb, in order that the thickness [of the rims] of the two sockets should cover the part cut away in the middle, which is half of the breadth of the board, and thus there would be no space between one socket and the other. But if so, if you cut away the boards¹⁹⁹“The boards.” In Mizrachi quoting Ramban: “the tenons.” This is correct. The Hebrew text before us also means the same, except that the term “boards” is here used in a general sense. on three sides in that way, there would be nothing left [for the tenons], since the rims of the sockets were alike on all sides! Moreover, the Rabbi [Rashi] brought proof further on in Verse 20, stating: “Thus it is taught in the Mishnah of ‘The structure of the Tabernacle:' The order of arranging the boards for making the Tabernacle was as follows: He made the sockets hollow and cut away from²⁰⁰The text in Rashi states v’choreitz (and he cuts away) — “and he cuts away a quarter on one side and a quarter on the other side.” Ramban will then ask: if in addition to these two quarters which he cuts away at the sides he also cuts away in the middle half of the width of the board — then there is nothing left for the tenons! Mizrachi answers that Rashi’s understanding of the Beraitha was that the expression “a quarter on one side etc.” does not refer to the cutting away but to what is “left” at the sides of the board as tenons. The translation would then be: “and he cuts the board at the bottom, [leaving] a quarter on one side and a quarter on the other.” To understand the text of Ramban though requires the first translation as above. the board at the bottom a quarter of its width on one side and a quarter on the other, and the cut-away portion in the middle totalled one half of its width. Thus they made for each board two tenons like two rungs of a ladder, and these they fixed into the two sockets.” But if one takes this Beraitha too in its ordinary sense, it would result in something exceedingly astonishing. For if he cuts away from the board a quarter on each side, and in the middle he cuts away half of the breadth of the board, then the whole bottom part [to the height of a cubit] is cut away, and nothing is left of it at all [to serve as a tenon]! In my opinion, however, this Beraitha did not specify the size of the amount cut away, since the Torah also gave no measurements for the thickness of the rims of the sockets. Therefore what the Rabbis [in this Beraitha] said is that he cut away a quarter of the total amount of the board on one side in order to cover one rim of the socket, and another quarter he cut away on the other side; and in the middle of the board he cut away half of the total amount cut away from the whole board, in order to cover the rims of the two sockets.
But according to all opinions it still needs to be clarified further, because the Tabernacle at the bottom to the height of a cubit was not wide ten cubits,²⁰¹That is to say, Scripture states that the height of each board was to be ten cubits (Verse 16). But because of the cutting away at the bottom to the height of a cubit for the tenons, its size was reduced to nine cubits high, as it lay on top of the sockets! since the thickness of the two sockets, one on each side, reduced its size! Perhaps there is no objection to that. And in the words of Rashi we read: “He cut away from the thickness of the tenons inside, out of the board which was a cubit thick, according to the thickness of the rims of the sockets”. This is correct, but it is not mentioned in the Beraitha.

KEIDMAH MIZRACHAH’ (ON THE EAST SIDE EASTWARD).²¹¹Further, 27:13. — At this point Ramban begins to explain the significance of the Hebrew terms for “east, west etc.,” which are mentioned in connection with the arrangement of the boards. The word kedem (east) is not found in connection with the boards, as the Tabernacle on that side had only a curtain. Hence Ramban chose a verse from the following chapter which mentions kedem, and then he will revert to the theme of the boards, and explain the terms negbah, teimanah (the south side, southward) mentioned here in the following Verse 18. The reason for this expression is that the Sacred Language calls the east kedem, just as it is said, And ye shall measure without the city for the side of ‘keidmah’ (east) two thousand cubits,²¹²Numbers 35:5. and calls the west achor (back), just as it is said, Behold, I go ‘kedem’ (forward), but He is not there, v’achor (and backward), but I cannot perceive Him.²¹³Job 23:8. Similarly: As far as ‘ha’achron’ (the hinder) sea,²¹⁴Deuteronomy 34:2. which means the western sea. Both [kedem and achor] are borrowed terms, as the Sacred Language adopts these substitute forms from the standpoint of a person who turns to the light of the sun [thus calling the east panim, “face,” because his face is turned eastward to the rising sun, and the west achor, “back,” because his back is then to the west]. Similarly it says, and they went l’achor (backward) and not ‘l’panim’ (forward).²¹⁵Jeremiah 7:24. According to Ramban the sense of the verse is: they went away from the light [the word of G-d] and did not go towards it. And the south is called negev (dry, parched) because the land is dried up on account of the heat. At times Scripture mentions the borrowed term and then explains it by name. Thus it says keidmah, a term which is borrowed, and explains it by saying mizrachah (eastward),²¹¹Further, 27:13. — At this point Ramban begins to explain the significance of the Hebrew terms for “east, west etc.,” which are mentioned in connection with the arrangement of the boards. The word kedem (east) is not found in connection with the boards, as the Tabernacle on that side had only a curtain. Hence Ramban chose a verse from the following chapter which mentions kedem, and then he will revert to the theme of the boards, and explain the terms negbah, teimanah (the south side, southward) mentioned here in the following Verse 18. which is the name itself. Similarly, it says negbah, which is the borrowed name, and explains it by its proper name — teimanah (southward).²¹⁶Verse 18 (here in Chapter 26 before us). See above Note 211. And the west is called by the substitute name yam [which also means “sea”] because the language adopted it from the standpoint of the people living in the Land of Israel to whom the Great Sea is on the west. The north on the other hand has no by-name, and is so called tzaphon [which means “hidden”] because the sun never appears on that side. The south is called darom, just as it is said, The wind goeth toward ‘darom’ (the south), and turneth about into the north.²¹⁷Ecclesiastes 1:6. It is really a double word [dor rum — “it abides in the height,” a reference to the sun that always reaches its greatest height on that side], with one letter reish missing because of the combination of two similar letters: dor rum, which means that the sun [always] moves at its highest point on that side. The south is also called yamin [which means “right”] and the north is called smol [meaning “left”] with reference to a man who turns eastward [to face the light of the rising sun, in which case his right hand is to the south, and his left to the north], as I have mentioned.
The secret of these names is known from the mystic speculations on the Chariot on high [i.e. the vision of Ezekiel of the Divine Chariot]. Likewise, [the secret of] the name for the west which is yam (sea) is known from that which the Rabbis have said:²¹⁸Baba Bathra 25a. “The Divine Glory is in the west,” for the yam alludes to “the wisdom of Solomon,” just as the Rabbis have said in the Midrash:²¹⁹The exact source is unknown to me. See, however, in my Hebrew commentary p. 468, Note 52 for a similar thought in Yerushalmi Shekalim VI, 1. “Yam always signifies Torah, as it is said, and broader than ‘yam’ (the sea).”²²⁰Job 11:9. I intend to mention this in the section of V’zoth Habrachah²²¹Deuteronomy 33:1. on the verse, possess thou ‘yam’ (the sea) and the south,²²²Ibid., Verse 23. if my Creator will bless me to reach there.

מצלעותיו OF HIS RIBS — The word means of his sides, similar to (Exodus 26:20) ולצלע המשכן “and for the second side of the tabernacle”; this has a bearing upon what they (the Sages) say, (Eruvin 18a): They were created with two faces (sides).