Tafsiran yang Mengutip untuk Keluaran 35:6

AND EVERY WISE-HEARTED MAN AMONG THEM THAT WROUGHT THE WORK, MADE THE TABERNACLE OF TEN CURTAINS. The Torah has repeated the [description of the] work of the Tabernacle five times.⁵⁵1. When commanding to make it — designating each part specifically [in the section of Terumah — Chapters 25-27, and in parts of Tetzaveh]. 2. In a general way [in the section of Ki Thisa — 31:6-11]. 3. At the time of the actual making thereof — in a general way [at the beginning of this section — 35:10-19]. 4. Specifically at the time of construction. For even though this is not mentioned expressly, yet Moses surely told them details, such as that the curtains should be of such and such a length, etc., as will be explained by Ramban further on. 5. The specific account of how each part was made [beginning with our verse here]. It mentions the whole of it at the time of the command in detail, and in general terms. First it says, “and you shall make it thus,” “and you shall make it thus,” and then it mentioned all things in a general way, and they will make all that I have commanded thee: the Tent of Meeting, and the ark of the Testimony,⁵⁶Above, 31:6-7. — This is the second time it is mentioned (see above, Note 55). until according to all that I have commanded thee shall they do.⁵⁷Ibid., Verse 11. The reason [why the command is repeated in a general way], is that G-d commanded Moses that he should tell Bezalel and Oholiab and all the wise men about the work in general terms, and only afterwards should they begin to do it, for they would not be suited for the sacred work until they had heard the scope of the whole undertaking and understood it all, and only then could they accept it upon themselves, when they know how to finish it. At the time of its actual construction he described it to them first in the general way as mentioned here, saying, let every wise-hearted man among you come, and make all that the Eternal hath commanded: the Tabernacle, its tent, etc.⁵⁸Ibid., 35:10-11. This is the third time (see Note 55). The statement of the details is, however, missing here; for surely Moses had to say to the wise men who did the work: “make the Tabernacle of ten curtains, each curtain of such-and-such a length and such-and-such a width,” and so on with the whole work. This procedure [of Moses’ telling the workers the exact details of the measurements] Scripture does not mention, for it is understood that he told them everything in order, since they made each part exactly as prescribed. And the reason why Scripture does not mention it is that it was not necessary for Moses to go with them into the smallest details as they are mentioned at the command and the construction; instead, he told it to them briefly, as if to say that they should make the Tabernacle of ten curtains, five opposite five, and they themselves understood that they had to make loops corresponding to clasps of gold in order to couple the curtains together. Similarly with the rest of the work, he hinted to them the matter in brief, and they understood everything. It is for this reason that Scripture does not dwell at length on this detail [of Moses’ instruction to the workers], since its hints [at the same time] at their wisdom, understanding, and good sense. After this Scripture describes again the whole work in a specific way as at first, stating, And every wise-hearted man among them that wrought the work made the Tabernacle; and he made curtains of goats’ hair;⁵⁹Further, Verse 14. and he made the boards etc.⁶⁰Ibid., Verse 20.
Now it would have been sufficient in this whole subject for Scripture to have said, “and Moses told the whole congregation of the children of Israel all the work which G-d had commanded him,” and then say, “and the children of Israel did according to all that the Eternal had commanded Moses, so did they.⁶¹Ibid., 39:42. And Moses saw all the work, and behold they had done it, as the Eternal had commanded, even so had they done it. And Moses blessed them.”⁶²Ibid., Verse 43. Scripture, however, wanted to state that Moses mentioned to the whole congregation of the children of Israel and the wise men who were there all the work in general, for he intended thereby to stir the people to donate sufficiently for the large work, and in order also that the wise men should hear [the entire scope of the work] and would know if they could undertake to do everything as he had been commanded. Then Scripture mentions in detail the whole work in order to tell us that all the wise men worked on the Tabernacle. It is with reference to this that Scripture states here, And every wise-hearted man among them that wrought the work made the Tabernacle of ten curtains. The verses stating, and he made curtains of goats’ hair,⁵⁹Further, Verse 14. and he made the boards,⁶⁰Ibid., Verse 20. mean: “and every wise-hearted man made the curtains of goats’ hair,” [not Bezalel alone].
In the case of the ark, however, Scripture mentions specifically, and Bezalel made the ark,⁶³Ibid., 37:1. in order to say that the greatest craftsman amongst them made the ark alone. The reason for this is because he was filled with the spirit of G-d, in wisdom, and understanding, and in knowledge,⁶⁴Above, 31:3. so that he could contemplate its meaning and make it with the proper intention. For in the actual making of the ark there was no great craftsmanship entailed, there being amongst the other work things which required greater skill than that of the ark. [Hence we must conclude that Bezalel was required to make the ark on account of its great significance.]
Then Scripture again states without elaboration, and he made the table,⁶⁵Further, 37:10. and he made the candelabrum.⁶⁶Ibid., Verse 17. In the opinion of Rabbi Abraham ibn Ezra,⁶³Ibid., 37:1. this alludes to Bezalel who made all the sacred vessels. But this is not my opinion, for in the case of the court of the Tabernacle it likewise says, and he made the court.⁶⁷Ibid., 38:9. And it would not be reasonable to say that Bezalel alone made the court. Rather, this refers back to every wise-hearted man as mentioned in the making of the Tabernacle.⁶⁸Mentioned here in the verse before us (36:8), and as explained above.
After Scripture completed the account of the construction of the Tabernacle in general and particular terms, it mentions their bringing it to Moses in a general way, stating, And they brought the Tabernacle unto Moses, the Tent, and all its vessels etc.,⁶⁹Further, 39:33. in order to tell of their wisdom, in that they brought everything in order and no one brought his work to Moses until the whole work had been completed, as Scripture says, Thus was finished all the work of the Tabernacle of the Tent of Meeting.⁷⁰Ibid., Verse 32. After it was finished they all gathered and showed it to Moses in order, saying at first: “Our Rabbi, here is the Tent and there are its vessels,” and afterwards they said, “Here is the ark and here are its staves,” and so on with everything.
Now [in this whole section of Vayakheil] Scripture does not state that the Tabernacle and its vessels were made “as the Eternal commanded Moses.” But in the next section of Eileh Pekudei, with reference to the garments of priesthood, it mentions such a statement at each item. The reason for this is that the whole work of the Tabernacle is included in the verse mentioned at the end, And Bezalel the son of Uri… made all that the Eternal commanded Moses.⁷¹Ibid., 38:22. Perhaps it is because of the change of the order, as our Rabbis have mentioned.⁷²Berachoth 55a. Moses told Bezalel to make “the ark, vessels and the Tabernacle.” But Bezalel said to him, “It is the way of the world first to build a house and then to place in it its various utensils. Perhaps G-d told you to make the Tabernacle, and then the ark and vessels.” Moses consented, and Bezalel made them in this order.
In general, then, all this repetition in the account of the Tabernacle is a sign of love and distinction, showing that G-d desires the work, and He mentions it in His Torah many times in order to increase the reward of those who engage themselves in its study. This is similar to what the Rabbis have said in the Midrash:⁷³Bereshith Rabbah 60:11. “The ordinary conversation of the servants of the patriarchs’ homes is more pleasing to the Holy One, blessed be He, than even the Torah-discourses of their children, for the section about Eliezer [as he recounts his journey],⁷⁴Genesis 24:34-48. comprises two or three columns in the Torah, [whereas many important principles of the Torah are derived from only slight references in the text].”

ואת בגדי השרד, “and the knit vestments, etc.” According to Rashi the vestments mentioned here were the covers in which the furnishings of the Tabernacle were wrapped while the Israelites were en route from one encampment to the next. The literal meaning of the word שרד appears to be that the fabric of these vestments was very porous, like knitwear. According to Nachmanides this is not the issue, but the word שרד indicates that only one single kind of yarn was used in the construction of these covers, as opposed to the ceremonial garments of the High Priest which consisted of a variety of yarns all used in the making of a single garment. At any rate, I have an additional and basic difficulty with Rashi’s commentary. It appears unlikely that G’d would instruct Moses to have vestments made without telling him how many, what size, and what materials these were to be made of. Furthermore, what is astounding, if Rashi were correct, is that such auxiliary vestments would be mentioned ahead of the ceremonial garments of Aaron, or even before the garments of the ordinary priests. Moreover, the expression לשרת בקודש used in 35,19 is totally incomprehensible; what “service” would these vestments possibly perform if their purpose were just to serve as covers for the Tabernacle’s furnishings? Also what is the meaning of the words in verse 6 ועשו את כל אשר צויתיך, “they are to do in accordance with all that I commanded you,” and what follows are a list of things including the בגדי השרד?” Seeing the making of the בגדי השרד had not been commanded to Moses as yet how could they have been included in what is described in verses 7-11? From the words of our sages it would appear that the vestments referred to as בגדי השרד are none other than the priestly garments, and the reason that they are here referred to by the description בגדי השרד, is that the wearer be uniquely distinguished among his people. The word שריד appears in a similar context as referring to the unique phenomenon of someone escaping the general slaughter of Israel’s enemies in Joshua 8,22, and again in the sense of someone unique in Jeremiah The message here is that only one single individual in his generation may be clothed in these garments, i.e. the High Priest Aaron, and after his death the High Priest who replaces him. This may also be the reason why these garments are referred to for all times as בגדי אהרן, Aaron’s garments, not plain “the High Priest’s garments.” The term בגדי אהרן reflects the unique honour bestowed upon Aaron for whom these garments were designed and fashioned. It is not for nothing that the Torah refers to these garments as being לכבוד ולתפארת, “as marks of honour and glory.” This is also why in our literature the term בגדי השרד is equated with בגדי מלכות, “Royal garments,” garments reflecting the glory and authority of the king. As such they become automatically בגדי הקודש, the garments reflecting the sacred duties performed by their wearer. No one else is allowed to wear them. [we know of the unique image of the wearer of these garments when Haman desired to be dressed in the king’s clothes as a mark of the king’s regard for him. Esther, 6, 7-10. Ed.] When we are told in Parshat Pekudey that these garments were woven from blue wool, purple coloured wool, and red wool; it is noticeable that on that occasion no mention is made of the material שש, i.e. fine linen; the reason is that linen, even the finest linen, was considered as inferior to the three kinds of dyed wool mentioned. (compare Exodus) Possibly, there had been no excess donations of these three kinds of woolen threads. Seeing that in our verse the mention of the purpose of these garments to perform holy service in them has been omitted, the Torah may instead have referred to them as בגדי השרד as an alternate way of informing us of the distinction of these garments.