אֶת־הַ֨מִּשְׁכָּ֔ן אֶֽת־אָהֳל֖וֹ וְאֶת־מִכְסֵ֑הוּ אֶת־קְרָסָיו֙ וְאֶת־קְרָשָׁ֔יו אֶת־בְּרִיחָ֕ו אֶת־עַמֻּדָ֖יו וְאֶת־אֲדָנָֽיו׃
ang Tahanan, ang tolda nito at ang pantakip nito, ang mga kawit nito at ang mga tabla nito, ang mga barakilan nito, ang mga haligi nito at ang mga patungan nito;
Ramban
Now that G-d had told Israel face to face1Deuteronomy 5:4. the Ten Commandments, and had further commanded them through Moses some of the precepts which are like general principles to the [individual] commandments of the Torah — in the same way that our Rabbis were accustomed to deal with strangers who come to be converted to the Jewish faith2Yebamoth 47 a: “We inform him of some of the light commandments and of some of the weightiest …” The convert to Judaism is thus not taught the whole Torah prior to his conversion but only some of the essentials thereof, which is followed by his total commitment to observe whatever the Torah will command. Ramban’s language clearly indicates that the procedure of the Rabbis with converts followed the pattern of events at Sinai. — and now that the Israelites accepted upon themselves to do all that He would command them through Moses and He made a covenant with them concerning all this, from now on they are His people and He is their G-d3See Leviticus 26:12. This is in accordance with the condition He made with them at the beginning: Now, therefore, if ye will indeed hearken unto My voice, and keep My covenant, then ye shall be Mine own treasure,4Above, 19:5. and He said further: and ye shall be unto Me a kingdom of priests, and a holy nation.5Ibid., Verse 6. They are now holy, in that they are worthy that there be amongst them a Sanctuary through which He makes His Divine Glory dwell among them. Therefore He first commanded concerning the Tabernacle, so that He have amongst them a house dedicated to His name, from where He would speak with Moses and command the children of Israel. Thus the main purpose of the Tabernacle was to contain a place in which the Divine Glory rests, this being the ark, just as He said, And there will I meet with thee, and I will speak with thee from above the ark-cover.6Further, Verse 22. Therefore He first gave the commandment about the ark and the ark-cover, for they are first in importance. Next to the ark He gave the commandment about the table and the candelabrum, which are vessels just like the ark, and because they indicate the purpose for which the Tabernacle was made. Moses, however, preceded to mention in the section of Vayakheil: the Tabernacle, its Tent, and its covering,7Ibid., 35:11. And then in the following verse mentioned: the ark… and in that order Bezalel made them [first the Tabernacle and then the ark],8Ibid., 36:8-38. 37:1-9. because from the practical end it is proper to build the house first [and then make its vessels].
The secret of the Tabernacle is that the Glory which abode upon Mount Sinai [openly] should abide upon it in a concealed manner. For just as it is said there, And the glory of the Eternal abode upon Mount Sinai,9Above, 24:16. and it is further written, Behold, the Eternal our G-d hath shown us His glory and His greatness,10Deuteronomy 5:21. so it is written of the Tabernacle, and the glory of the Eternal filled the Tabernacle.11Further, 40:34. Twice is this verse, and the glory of the Eternal filled the Tabernacle11Further, 40:34. mentioned in connection with the Tabernacle,12Ibid., and in Verse 35. to correspond with His glory and His greatness.10Deuteronomy 5:21. Thus Israel always had with them in the Tabernacle the Glory which appeared to them on Mount Sinai. And when Moses went into the Tabernacle, he would hear the Divine utterance being spoken to him in the same way as on Mount Sinai. Thus just as it is said at the Giving of the Torah: Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire,13Deuteronomy 4:36. so it is written of the Tabernacle, and he heard the voice speaking unto him from above the ark-cover…from between the two cherubim; and He spoke unto him.14Numbers 7:89. The expression “speaking unto him” is mentioned here twice in order to indicate that which the Rabbis have said in the Tradition15Bamidmar Rabbah 14:22. that the Voice would come from heaven to Moses from upon the ark-cover, and from there He spoke with him; for every Divine utterance with Moses came from heaven during daytime,16Vayikra Rabbah 1:3: “But to the prophets of Israel the Holy One, blessed be He, revealed Himself at daytime.” and was heard from between the two cherubim,14Numbers 7:89. similar to what is said, and thou didst hear His words out of the midst of the fire.13Deuteronomy 4:36. It is for this reason that the two cherubim were made of gold.17Further, Verse 18. — In order to resemble “the fire” that was on Mount Sinai. (Tziyoni). And Scripture so states: where I will meet with you, to speak there unto thee;18Further, 29:42. and it shall be sanctified by My glory,19Ibid., Verse 43. for there [in the Tabernacle] will be the appointed place for the Divine utterance, and it will be sanctified by My glory.19Ibid., Verse 43.
Now he who looks carefully at the verses mentioned at the Giving of the Torah, and understands what we have written about them,20See above, 20:16, 24:10, and further here, Verse 21. will perceive the secret of the Tabernacle and the Sanctuary [built later by King Solomon]. He will also be able to understand it from what Solomon in his wisdom said in his prayer in the Sanctuary: O Eternal, the G-d of Israel,21I Kings 8:23. just as is said at Mount Sinai: And they saw the G-d of Israel.22Above, 24:10. Solomon however added the Name the Eternal because of a matter which we have alluded to above;22Above, 24:10. for the G-d of Israel sitteth upon the cherubim,23II Kings 19:15. just as is said: And the glory of the G-d of Israel was over them above. This is the living creature that I saw, under the G-d of Israel by the river Chebar; and I knew that they were cherubim,24Ezekiel 10:19-20. and David said, and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of the Eternal.25I Chronicles 28:18. Solomon also always mentions that the Sanctuary is to be for the name of the Eternal,26I Kings 5:19. or for Thy name,27Ibid., 8:44. and at each and every section of the prayer he says, then hear Thou in heaven28Ibid., Verse 32 etc. — with the attribute of mercy. And it is further written: If Thy people go out to battle against their enemy… and they pray unto the Eternal toward the city which Thou hast chosen, and toward the house which I have built for Thy name, then hear Thou in heaven,29Ibid., Verses 44-45. and in explanation Solomon said: But will G-d in very truth dwell with man on the earth? Behold, heaven and the heaven of heavens cannot contain Thee.30II Chronicles 6:18. And it is written concerning the ark, And David arose… to bring up from thence the ark of G-d, whereupon is called the Name, even the Name of the Eternal of hosts that sitteth upon the cherubim,31II Samuel 6:2. and in the Book of Chronicles it is written: to bring up from thence the ark of G-d, the Eternal, Who sitteth upon the cherubim, whereon is called the Name32I Chronicles 13:6. — for it is G-d Who sitteth upon the cherubim.
The secret of the Tabernacle is that the Glory which abode upon Mount Sinai [openly] should abide upon it in a concealed manner. For just as it is said there, And the glory of the Eternal abode upon Mount Sinai,9Above, 24:16. and it is further written, Behold, the Eternal our G-d hath shown us His glory and His greatness,10Deuteronomy 5:21. so it is written of the Tabernacle, and the glory of the Eternal filled the Tabernacle.11Further, 40:34. Twice is this verse, and the glory of the Eternal filled the Tabernacle11Further, 40:34. mentioned in connection with the Tabernacle,12Ibid., and in Verse 35. to correspond with His glory and His greatness.10Deuteronomy 5:21. Thus Israel always had with them in the Tabernacle the Glory which appeared to them on Mount Sinai. And when Moses went into the Tabernacle, he would hear the Divine utterance being spoken to him in the same way as on Mount Sinai. Thus just as it is said at the Giving of the Torah: Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire,13Deuteronomy 4:36. so it is written of the Tabernacle, and he heard the voice speaking unto him from above the ark-cover…from between the two cherubim; and He spoke unto him.14Numbers 7:89. The expression “speaking unto him” is mentioned here twice in order to indicate that which the Rabbis have said in the Tradition15Bamidmar Rabbah 14:22. that the Voice would come from heaven to Moses from upon the ark-cover, and from there He spoke with him; for every Divine utterance with Moses came from heaven during daytime,16Vayikra Rabbah 1:3: “But to the prophets of Israel the Holy One, blessed be He, revealed Himself at daytime.” and was heard from between the two cherubim,14Numbers 7:89. similar to what is said, and thou didst hear His words out of the midst of the fire.13Deuteronomy 4:36. It is for this reason that the two cherubim were made of gold.17Further, Verse 18. — In order to resemble “the fire” that was on Mount Sinai. (Tziyoni). And Scripture so states: where I will meet with you, to speak there unto thee;18Further, 29:42. and it shall be sanctified by My glory,19Ibid., Verse 43. for there [in the Tabernacle] will be the appointed place for the Divine utterance, and it will be sanctified by My glory.19Ibid., Verse 43.
Now he who looks carefully at the verses mentioned at the Giving of the Torah, and understands what we have written about them,20See above, 20:16, 24:10, and further here, Verse 21. will perceive the secret of the Tabernacle and the Sanctuary [built later by King Solomon]. He will also be able to understand it from what Solomon in his wisdom said in his prayer in the Sanctuary: O Eternal, the G-d of Israel,21I Kings 8:23. just as is said at Mount Sinai: And they saw the G-d of Israel.22Above, 24:10. Solomon however added the Name the Eternal because of a matter which we have alluded to above;22Above, 24:10. for the G-d of Israel sitteth upon the cherubim,23II Kings 19:15. just as is said: And the glory of the G-d of Israel was over them above. This is the living creature that I saw, under the G-d of Israel by the river Chebar; and I knew that they were cherubim,24Ezekiel 10:19-20. and David said, and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of the Eternal.25I Chronicles 28:18. Solomon also always mentions that the Sanctuary is to be for the name of the Eternal,26I Kings 5:19. or for Thy name,27Ibid., 8:44. and at each and every section of the prayer he says, then hear Thou in heaven28Ibid., Verse 32 etc. — with the attribute of mercy. And it is further written: If Thy people go out to battle against their enemy… and they pray unto the Eternal toward the city which Thou hast chosen, and toward the house which I have built for Thy name, then hear Thou in heaven,29Ibid., Verses 44-45. and in explanation Solomon said: But will G-d in very truth dwell with man on the earth? Behold, heaven and the heaven of heavens cannot contain Thee.30II Chronicles 6:18. And it is written concerning the ark, And David arose… to bring up from thence the ark of G-d, whereupon is called the Name, even the Name of the Eternal of hosts that sitteth upon the cherubim,31II Samuel 6:2. and in the Book of Chronicles it is written: to bring up from thence the ark of G-d, the Eternal, Who sitteth upon the cherubim, whereon is called the Name32I Chronicles 13:6. — for it is G-d Who sitteth upon the cherubim.
Ramban
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].”
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].”
Kli Yakar
And so shall you do. Rashi explained that this refers to future generations, but this is not explicitly stated in the Scripture. It seems to me that because the Holy One, blessed be He, first showed Moses the form of the Tabernacle and afterward showed him the form of all its vessels, as it is written the form of the Tabernacle and the form of all its vessels, but when He commanded him regarding those who would do the work, He began with the vessels first, saying and they shall make an ark, etc., and afterward mentioned the Tabernacle. Moses was confused about whether they should make the Tabernacle first, according to what he saw on the mountain, and then the vessels, or whether he should make the vessels first, as mentioned in the command for construction.
Therefore it says and so shall you do with the letter vav [and]. Because if it had said so shall you do [without the vav], I would have been compelled to say that it refers to the form of the Tabernacle and its vessels, and not to the order of precedence. But since it says and so shall you do, this implies that before this verse the subject was interrupted. Therefore, certainly what is said, according to all that I show you, the form of the Tabernacle and the form of all its vessels, refers back to what was stated above, and they shall make Me a sanctuary. If so, the making of their form has already been mentioned, and how am I to understand and so shall you do? It means that in this order you shall make first the Tabernacle and afterward its vessels.
And the reason the Ark is mentioned first is because this is the order of their hierarchical status, and the end of the action is the beginning of the thought. For the main purpose of this building is for the Ark of the covenant of the Lord, because there is the place of the Divine Presence, therefore it was mentioned first.
I do not know what compelled Rashi into this difficulty, to say that Moses commanded Bezalel to make the vessels first, when we see the opposite of his words. For also in the portion of Ki Tisa and also in the portion of Vayakhel, in every place, he commanded regarding the Tabernacle first. Therefore, certainly the reason the Ark is mentioned here first is because of its superiority over the Tabernacle and all its vessels. And who does not know in all this that the crown of Torah is above all of them (see Berakhot 55a).
Therefore it says and so shall you do with the letter vav [and]. Because if it had said so shall you do [without the vav], I would have been compelled to say that it refers to the form of the Tabernacle and its vessels, and not to the order of precedence. But since it says and so shall you do, this implies that before this verse the subject was interrupted. Therefore, certainly what is said, according to all that I show you, the form of the Tabernacle and the form of all its vessels, refers back to what was stated above, and they shall make Me a sanctuary. If so, the making of their form has already been mentioned, and how am I to understand and so shall you do? It means that in this order you shall make first the Tabernacle and afterward its vessels.
And the reason the Ark is mentioned first is because this is the order of their hierarchical status, and the end of the action is the beginning of the thought. For the main purpose of this building is for the Ark of the covenant of the Lord, because there is the place of the Divine Presence, therefore it was mentioned first.
I do not know what compelled Rashi into this difficulty, to say that Moses commanded Bezalel to make the vessels first, when we see the opposite of his words. For also in the portion of Ki Tisa and also in the portion of Vayakhel, in every place, he commanded regarding the Tabernacle first. Therefore, certainly the reason the Ark is mentioned here first is because of its superiority over the Tabernacle and all its vessels. And who does not know in all this that the crown of Torah is above all of them (see Berakhot 55a).