Cytowanie Komentarza do Wyjścia 40:22

Know that it is so, as it says “Mount Zion, by the north side” and it says “…on the northern side of the Mishkan…” (Exodus 40:22)

ותקע, was dislocated, separated. We find the word as having a similar meaning in Jeremiah 6,8 פן תקע נפשי ממך; “lest My essence not become separated from you (Israel).” Whereas in the words ירך the emphasis is on the first syllable, in verse 33 in the word הירך the emphasis is on the letter ר, seeing that there it is used as a noun, whereas here it appears in an adjective mode. Whenever ירך appears in a construct form (Exodus 40,24, i.e. as something subordinate, its stress is on the first syllable) Also the kametz changes to a segol, as the word in unadorned mode is yarech and not yerech. [the author quotes parallels from the word gezel and gazel, respectively, claiming that the unadorned noun for robbery is gazel not gezel. He makes the same claim for the words geder and gader (fence) respectively. [In modern Hebrew the latter is accepted whereas “robbery,” גזל, does not appear with a kametz, but the difference between the construct mode and the unadorned noun is merely that the latter has a chataf segol instead of a regular vowel segol. Ed.]

The table of the show-bread would stand in the Tent of Meeting, and that is the sanctuary, in the northern side inside of it, as it is written (Exodus 40:22), "And he placed the table in the Tent of Meeting upon the side of the Tabernacle northward." And it was pulled back two and a half cubits from the northern wall towards the space of the middle, because two priests would have to enter there on Shabbat, between the table and the wall, and two others from the other side; the first ones from the outgoing watch to remove the old bread and these from the incoming one to arrange the new. And the menorah (candelabra) was across from the table on the south side, as it is written (Exodus 40:24), "And he placed the menorah [...] opposite the table, southward." And it was also pulled back two and half cubits from the southern wall towards the space of the middle, because when the high priest would enter the house of the holy of holies, he would enter between the menorah and the wall; and he would need to pass through with [enough] room that he would not touch the wall or the menorah. And the incense altar stands between the table and the menorah, but not precisely between them. For behold we need that they see each other, as it is written, "the menorah [...] opposite the table." Rather it is pulled back slightly towards the eastern side. So it comes out that one who enters first encounters the altar. And that is the reason that the (incense) [cleaning of the altar] was before the preparation of the five candles [of the menorah], even though it is written, "in the morning, in the morning," with the candles as well, for we do not pass up commandments. This means that one who encounters something fit for a commandment to be claimed with it should not pass it up to get involved in a different one, even though he has yet begun to involve himself with [the first]. There is a hint to this thing in that which is written about the commandment of matzah (Exodus 12:7), "And you shall guard the matzot" - read it as mitzvot (commandments). This is to say, all other commandments are also with the obligation of guarding. Meaning that one should not delay with them to have their performance 'become leavened,' to the point that he abandons them. From this, they said [that] one who places tefillin should first place the one of the arm, and afterward the one of the head. For behold, the arm is closer to [his hand] than the head. So if he places the head one first, it comes out that he is passing up commandments.