וַיִּשְׁלַ֗ח אֲמַצְיָה֙ כֹּהֵ֣ן בֵּֽית־אֵ֔ל אֶל־יָרָבְעָ֥ם מֶֽלֶךְ־יִשְׂרָאֵ֖ל לֵאמֹ֑ר קָשַׁ֨ר עָלֶ֜יךָ עָמ֗וֹס בְּקֶ֙רֶב֙ בֵּ֣ית יִשְׂרָאֵ֔ל לֹא־תוּכַ֣ל הָאָ֔רֶץ לְהָכִ֖יל אֶת־כָּל־דְּבָרָֽיו׃
때에 벧엘의 제사장 아마샤가 이스라엘 왕 여로보암에게 기별하여 가로되 이스라엘 족속 중에 아모스가 왕을 모반하나니 그 모든 말을 이 땅이 견딜 수 없나이다
Rashi
and in the days of Jeroboam the son of Joash He was of the sons of Jehu [i.e., a great grandson of Jehu], and he too reigned with Uzziah and Jotham, but a meritorious deed caused him to be counted with these righteous men, since he did not heed slander concerning Amos, as is explained in Pesachim, in the chapter entitled הָאִשָּׁה, “The woman” (87b), as it is stated: “(Amos 7:10) And Amaziah sent etc. ‘Amos has conspired against you etc.’”
Rashi
let no man strive You forewarn the true prophets not to strive with you nor to reprove you, as it is written concerning Amos (7:16), that Amaziah the priest of Bethel said to him (i.e. to Amos): “Do not prophesy against Israel, and do not preach against the house of Isaac.” This transpired in the days of Jeroboam the son of Joash in whose time Hosea prophesied.
Ramban
AND THOU SHALT MAKE ‘KE’AROTHAV VEKHAPOTHAV UKSOTHAV UMENAKIYOTHAV.’ Rashi explained: “Ke’arothav are the forms [the moulds that were made to fit the shape of the bread]; vekhapothav are spoons in which the incense was put;126See Leviticus 24:7. uksothav are rods in the shape of halves of hollow canes [which were put between one loaf and another so that they would not become mouldy]; umenakiyothav are the trestles which were notched in [five places] to support the canes.” These vessels [that Rashi referred to] are indeed mentioned in the Gemara.127Menachoth 97a. And the Rabbi further said: “The word mechilathei [which Onkelos used for the Hebrew menakiyothav] means ‘bearers,’ similar to the expressions: and I weary myself ‘kalkeil’ (to bear it);128Jeremiah 20:9. I am weary ‘hachil’ (bearing it).129Ibid., 6:11. The beginning of the verse reads: Therefore I am full of the fury of the Eternal. Now the Sages of Israel have differed on this. For some say that ksothav are the trestles, and menakiyothav are the hollow canes. But Onkelos who translated menakiyothav by [the Aramaic] mechilathei was of the same opinion as he who says that menakiyoth are the trestles [supporting pillars attached to the table].” These are Rashi’s words. But I do not find them to be correct, for the word mechilathei [of Onkelos] in the Aramaic language is but a term meaning measures, such as ephahs and the like. Thus Onkelos rendered, eiphath tzedek130Leviticus 19:36. — mechilon dikshot (a true measure); Thou shalt not have in thy house ‘eiphah v’eiphah’131Deuteronomy 25:14. — thou shalt not have mechilta umechilta (diverse measures). In a similar sense it is found whenever mentioned in the Talmud and in the Sages’ words: kayal meikal (he was measuring);132Menachoth 53 b: ka kayol. bimchilta d’kayil inish ba mitkil (with the measure that one measures others, with that he is measured).133Targum Yerushalmi Genesis 38:26. Similarly, I am weary ‘hachil’129Ibid., 6:11. The beginning of the verse reads: Therefore I am full of the fury of the Eternal. means “I am weary of being a holding measure” [of G-d’s fury], and it is associated with these expressions: alpayim bath yachil (it held two thousand baths);134I Kings 7:26. v’chol bashalish aphar ha’aretz (and He comprehended the dust of the earth in a measure);135Isaiah 40:12. too little ‘meihachil’ (to receive) the burnt offering.136I Kings 8:64. Similarly, I am weary ‘hachil’129Ibid., 6:11. The beginning of the verse reads: Therefore I am full of the fury of the Eternal. is in my opinion not an expression of “bearing” but is instead a form of that very same meaning of “holding,” thus saying, “I am weary of holding” [G-d’s fury], similar in usage to these expressions: the land is not able ‘l’hachil’ (to hold) all his words;137Amos 7:10. the spirit of a man ‘y’chalkeil’ his infirmity,138Proverbs 18:14. meaning that he will be able to hold the pain within himself and not become weary [and broken in spirit] because of it. Behold, heaven and the heaven of heavens cannot ‘y’chalkelucha’139I Kings 8:27. — they cannot hold and contain the greatness of Your exaltedness, for there is no limit and measure to You — how much less this house that I have built!139I Kings 8:27. 'Y’chalkeil' his words rightfully140Psalms 112:5. means that he is not a fool who spendeth all his spirit,141Proverbs 29:11. but holds his words within himself when necessary, and uses them as necessary. 'Vay’chalkeil Yoseiph'142Genesis 47:12. means that Joseph gave them as much food as they could hold; he gave neither too much nor too little, but bread according to the want of their little ones.143See Ramban on Genesis 41:48 (Vol. I, p. 507) that Joseph had gathered all food essential to life “even figs, fresh and dried, etc.” Now of this kind of food he gave his family abundantly, but bread he gave them according to the want of their little ones (Genesis 47:12). And such is the explanation of all [other similar expressions].
But Onkelos’ opinion [who translated umenakiyothav — umechilathei] is not clear. Perhaps menakiyothav is in the opinion of Onkelos a term for measures, since they had [in the Tabernacle and later in the Sanctuary] a measure holding two tenth parts [of an ephah] flour, with which to measure one cake,144Leviticus 24:5. and they did not measure it twice with the one tenth measure of the meal-offering. We must then say that Onkelos differs from the Mishnah which teaches:145Menachoth 87a. “There were two dry-measures in the Sanctuary: the tenth, and the half-tenth” [of an ephah], and in his opinion there were three dry-measures: the tenth, the half-tenth, and the two tenths.
The correct interpretation of Onkelos’ opinion appears to me to be that mechila is the form (mould) made for the dough, just as the Rabbis have said:146Ibid., 94a. “There were in the Tabernacle three moulds [for the showbread]: he placed it in a mould whilst it was still dough; when baked in the oven it was put in another mould, and when he took it out he placed it in a [third] frame so that it should not spoil.”147The first and third moulds were made of gold; the one for the oven was an iron mould. This [third] frame which was used so that it should not spoil did not have to be shaped to the form of the bread and its size; instead, it was made like a sort of dish to support the sides of the bread, this being the ke’arothav mentioned in the verse. But the first mould for the dough was shaped to the form of the bread and its size, namely, ten [handbreadths] long and five wide, and its horns148Small pieces of dough were put on the four corners of each of the breads (Menachoth 96 a). seven fingerbreadths [high]. Into this mould the dough was put, measured and shaped to fit its form, and for this reason it was called mechila because it was made to “the measure.” The term menakiyoth then [according to Onkelos] is a name just like ephah and s’ah [a third of the ephah measure is a s’ah], similar, to ke’arothav and ksothav and other nouns which are not descriptive. Perhaps those just measures which are called a just ephah, and a just hin,149Leviticus 19:36. and termed menakiyoth [of the root naki — clean] because they are clean of any falsehood, and thus they clear their owners of any cheating and sin. And ksavoth is a general term covering the canes [which were put between one loaf and another] and the trestles [notched in five places upon which the canes separating the loaves rested]. Perhaps because of their notches they were so called [ksavoth], with the letter tzade [ktzavoth — sides, corners] being used instead of the letter sin [ksavoth], this word [ksavoth] being similar to [the word ktzavoth found in the following verse]: so that they that dwell in ‘ktzavoth’ (the uttermost parts) stand in awe of Thy signs,150Psalms 65:9. by interchanging the letter tzade with the sin, just like in the word s’chok [“laughter,” which is the word tzchok].
Rabbi Abraham ibn Ezra wrote: “There is an error in Chronicles,151I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl). — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. for in speaking of the vessels of the table in place of ke’aroth [mentioned here] it writes mizrakoth (basins); in place of kapoth [mentioned here] it writes kiporim (bowls); ksavoth is mentioned there as here; and in the place of menakiyoth it speaks of mizlagoth (forks). And all these were made of gold for the purpose of the table [and yet we do not find the mizrakoth, kiporim, and mizlagoth mentioned here in connection with the table in the Tabernacle]! Perhaps these were other vessels which David commanded to be placed on the tables152II Chronicles 4:8. which his son Solomon would make, but the table in the Tent of Meeting did not have these vessels.” The error, however, is in Rabbi Abraham’s words, [not in the Book of Chronicles], for that which Scripture states, and the forks, and the basins, and the jars of pure gold; and for the golden bowls by weight for every bowl,151I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl). — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. is not connected only with the tables of showbread153I Chronicles 28:16. [mentioned in the preceding verse], but it reverts back to that which Scripture stated [several verses above], and for all the work of the service of the house of the Eternal, and for all the vessels of service in the house of the Eternal.154Ibid., Verse 13. And then it continues, of gold, for all vessels of every kind of service,155Ibid., Verse 14. and then it mentioned, and the forks, and the basins151I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl). — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. which are vessels of the altar, and the jars for the table, and the bowls for the altar. And finally it stated, and for the altar of incense refined gold by weight,156Ibid., Verse 18. concluding: All this [do I give thee] in writing, as the Eternal hath made me wise by His hand upon me, even all the works of this pattern.157Ibid., Verse 19. Thus David [in speaking to his son Solomon] included all needs of the Sanctuary.
But Onkelos’ opinion [who translated umenakiyothav — umechilathei] is not clear. Perhaps menakiyothav is in the opinion of Onkelos a term for measures, since they had [in the Tabernacle and later in the Sanctuary] a measure holding two tenth parts [of an ephah] flour, with which to measure one cake,144Leviticus 24:5. and they did not measure it twice with the one tenth measure of the meal-offering. We must then say that Onkelos differs from the Mishnah which teaches:145Menachoth 87a. “There were two dry-measures in the Sanctuary: the tenth, and the half-tenth” [of an ephah], and in his opinion there were three dry-measures: the tenth, the half-tenth, and the two tenths.
The correct interpretation of Onkelos’ opinion appears to me to be that mechila is the form (mould) made for the dough, just as the Rabbis have said:146Ibid., 94a. “There were in the Tabernacle three moulds [for the showbread]: he placed it in a mould whilst it was still dough; when baked in the oven it was put in another mould, and when he took it out he placed it in a [third] frame so that it should not spoil.”147The first and third moulds were made of gold; the one for the oven was an iron mould. This [third] frame which was used so that it should not spoil did not have to be shaped to the form of the bread and its size; instead, it was made like a sort of dish to support the sides of the bread, this being the ke’arothav mentioned in the verse. But the first mould for the dough was shaped to the form of the bread and its size, namely, ten [handbreadths] long and five wide, and its horns148Small pieces of dough were put on the four corners of each of the breads (Menachoth 96 a). seven fingerbreadths [high]. Into this mould the dough was put, measured and shaped to fit its form, and for this reason it was called mechila because it was made to “the measure.” The term menakiyoth then [according to Onkelos] is a name just like ephah and s’ah [a third of the ephah measure is a s’ah], similar, to ke’arothav and ksothav and other nouns which are not descriptive. Perhaps those just measures which are called a just ephah, and a just hin,149Leviticus 19:36. and termed menakiyoth [of the root naki — clean] because they are clean of any falsehood, and thus they clear their owners of any cheating and sin. And ksavoth is a general term covering the canes [which were put between one loaf and another] and the trestles [notched in five places upon which the canes separating the loaves rested]. Perhaps because of their notches they were so called [ksavoth], with the letter tzade [ktzavoth — sides, corners] being used instead of the letter sin [ksavoth], this word [ksavoth] being similar to [the word ktzavoth found in the following verse]: so that they that dwell in ‘ktzavoth’ (the uttermost parts) stand in awe of Thy signs,150Psalms 65:9. by interchanging the letter tzade with the sin, just like in the word s’chok [“laughter,” which is the word tzchok].
Rabbi Abraham ibn Ezra wrote: “There is an error in Chronicles,151I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl). — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. for in speaking of the vessels of the table in place of ke’aroth [mentioned here] it writes mizrakoth (basins); in place of kapoth [mentioned here] it writes kiporim (bowls); ksavoth is mentioned there as here; and in the place of menakiyoth it speaks of mizlagoth (forks). And all these were made of gold for the purpose of the table [and yet we do not find the mizrakoth, kiporim, and mizlagoth mentioned here in connection with the table in the Tabernacle]! Perhaps these were other vessels which David commanded to be placed on the tables152II Chronicles 4:8. which his son Solomon would make, but the table in the Tent of Meeting did not have these vessels.” The error, however, is in Rabbi Abraham’s words, [not in the Book of Chronicles], for that which Scripture states, and the forks, and the basins, and the jars of pure gold; and for the golden bowls by weight for every bowl,151I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl). — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. is not connected only with the tables of showbread153I Chronicles 28:16. [mentioned in the preceding verse], but it reverts back to that which Scripture stated [several verses above], and for all the work of the service of the house of the Eternal, and for all the vessels of service in the house of the Eternal.154Ibid., Verse 13. And then it continues, of gold, for all vessels of every kind of service,155Ibid., Verse 14. and then it mentioned, and the forks, and the basins151I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl). — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. which are vessels of the altar, and the jars for the table, and the bowls for the altar. And finally it stated, and for the altar of incense refined gold by weight,156Ibid., Verse 18. concluding: All this [do I give thee] in writing, as the Eternal hath made me wise by His hand upon me, even all the works of this pattern.157Ibid., Verse 19. Thus David [in speaking to his son Solomon] included all needs of the Sanctuary.