BibleStudy

EXO 31

18 And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.

Nedarim 38a:16

And Rabbi Yoḥanan said: Initially, Moses would study the law and forget it, until it was given to him as a gift, as it is stated: “And he gave it to Moses when he concluded speaking with him” (Exo 31:18). Once the law was given him as a gift, it became his and he was able to remember it.

But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. MAT 12:28

But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. LUK 11:20

3 And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.

7 Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end,

8 will not the ministry of the Spirit have even more glory? 2CO 3:3, 7-8

EXO 32

The Golden Calf

1 When the people saw that Moses delayed to come down from the mountain, the people gathered themselves together to Aaron and said to him, “Up, make us gods who shall go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.”

Menachot 53b:4

Rabbi Ezra stated yet another homily structured in a similar manner. Let this one come and receive this from this One for this people. He explained: Let this one come; this is referring to Moses, as it is written about him: “As for this Moses, the man who brought us up out of the land of Egypt” (Exo 32:1). And receive this; this is referring to the law, as it is written: “This is the law that Moses set before the people of Israel” (Deu 4:44). From this One; this is referring to the Holy One, blessed be he, as it is written: “This is my God, and I will praise him” (Exo 15:2). For this people; these people are the Jews, as it is stated about them: “This people whom you have purchased” (Exo 15:16).

Shabbat 89a:6

And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “When the people saw that Moses delayed [boshesh] to come down from the mountain (Exo 32:1)? Do not read the word in the verse as boshesh; rather, read it as ba’u shesh, six hours have arrived. When Moses ascended on high, he told the Jewish people: In forty days, at the beginning of six hours, I will come. After forty days, Satan came and brought confusion to the world by means of a storm, and it was impossible to ascertain the time. Satan said to the Jews: Where is your teacher Moses? They said to him: He ascended on high. He said to them: Six hours have arrived and he has not yet come. Surely he won’t. And they paid him no attention. Satan said to them: Moses died. And they paid him no attention. Ultimately, he showed them an image of his death bed and an image of Moses’ corpse in a cloud. And that is what the Jewish people said to Aaron: “For this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him” (Exo 32:1).

43 But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into.

48 But if that wicked servant says to himself, “My master is delayed,” MAT 24:43, 48

saying to Aaron, “Make for us gods who will go before us. As for this Moses who led us out from the land of Egypt, we do not know what has become of him.” ACT 7:40

Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. ACT 17:29

And you see and hear that not only in Ephesus but in almost all of Asia this Paul has persuaded and turned away a great many people, saying that gods made with hands are not gods. ACT 19:26

They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” 2PE 3:4

4 And he received the gold from their hand and fashioned it with a graving tool and made a golden calf. And they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!”

Avodah Zarah 53b:10

The Gemara challenges: But perhaps it is only with regard to the golden calf that the Jewish people were amenable to worshiping it, but not with regard to any other type of idol worship. The Gemara counters: The verse states with regard to the golden calf: “And they said, ‘These are your gods, O Israel’ ” (Exo 32:4), in the plural. This teaches that they desired many gods, and they did not desire to worship only the golden calf.

And they made a calf in those days, and offered a sacrifice to the idol and were rejoicing in the works of their hands. ACT 7:41

21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

22 Claiming to be wise, they became fools,

23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. ROM 1:21-23

5 When Aaron saw this, he built an altar before it. And Aaron made a proclamation and said, “Tomorrow shall be a feast to the Lord.”

Sanhedrin 7a:3

And the various Sages who offered interpretations of the verse: “And the one greedy for gain despises the Lord” (Psa 10:3), disagree with the explanation of Rabbi Tanḥum bar Ḥanilai. As Rabbi Tanḥum bar Ḥanilai says: This verse was stated only with regard to the incident of the golden calf, as it is stated: “And Aaron saw this, and he built [vayyiven] an altar [mizbe’aḥ] before it . . . and said, ‘Tomorrow shall be a feast to the Lord’ ” (Exo 32:5). What did Aaron see? Rabbi Binyamin bar Yefet says that Rabbi Elazar says: He saw Hur, who had been appointed together with Aaron by Moses to lead the people during Moses’ absence (see Exo 24:14), slaughtered before him, as he had protested the plan to fashion a calf and had been murdered by the people as a result. The verse is therefore interpreted not as: Aaron built an altar before the calf, but rather: He understood [vayyaven] from the slaughter [mizavuaḥ] before his own eyes; and he then called for a feast.

Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. 1CO 5:8

6 And they rose up early the next day and offered burnt offerings and brought peace offerings. And the people sat down to eat and drink and rose up to play.

Rashi’s Commentary

They rose up early—Satan made them zealous in order that they might sin.

To play—In this term there is also a connotation of sexual immorality, as we find the word used in (Gen 39:17), “to mock (לְצַחֶק) me,” and bloodshed, as it is said (2Sa 2:14), “Let the young men arise and compete (וִישַׂחִקוּ) before us”—here, too, Hur was assassinated (Midrash Tanchuma 3:9:20).

Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” 1CO 10:7

and those who dwell on the earth will rejoice over them and make merry and exchange presents, because these two prophets had been a torment to those who dwell on the earth. REV 11:10

7 And the Lord said to Moses, “Go, descend, for your people whom you brought up out of the land of Egypt, have corrupted themselves.”

Rashi’s Commentary

And . . . said—Heb. וַיְדַבֵּר. This is an expression of harshness, like (Gen 42:7) “and spoke (וַיְדַבֵּר) roughly to them.”

Go, descend—Descend from your high position; I have given you distinction only for their sake (Berakhot 32a). At that moment Moses was excommunicated by a decree of the heavenly court (Midrash Tanchuma, Ki Tisa 22).

Your people . . . have corrupted themselves—It does not say, “The people have corrupted themselves,” but “your people”—the mixed multitude whom you received of your own accord and accepted as proselytes without consulting me. You thought it a good thing that proselytes should be attached to the glory—now they have corrupted themselves and have corrupted others (Shemot Rabbah 42:6).

Berakhot 32a:14

The Gemara elaborates upon additional aspects of the sin of the golden calf. t is stated: “And the Lord said to Moses, ‘Go and descend, for your people whom you have lifted out of the land of Egypt have been corrupted” (Exo 32:7). What is the meaning of “go and descend”? Rabbi Elazar said: The Holy One, Blessed be he, said to Moses: Moses, descend from your greatness. Isn’t it only for the sake of Israel, so that you may serve as a messenger, that I granted you prominence; and now that Israel has sinned, why do I need you? There is no need for a messenger. Immediately, Moses’ strength waned and he was powerless to speak in defense of Israel. And once God said to Moses: “Leave me be, that I may destroy them” (Deu 9:14), Moses said to himself: If God is telling me to let him be, it must be because this matter is dependent upon me. Immediately Moses stood and was strengthened in prayer, and asked that God have mercy on the nation of Israel and forgive them for their transgression.

8 They have turned aside quickly out of the way that I commanded them. They have made for themselves a golden calf and have worshiped it and sacrificed to it and said, “These are your gods, O Israel, who brought you up out of the land of Egypt!”

Sanhedrin 63a:14

Therefore, Rav teaches us that he is obligated to bring an offering, as the law compares the acceptance of an idol as a god to a case of active idol worship; as it is written: “They have made for themselves a golden calf and have bowed to it, and sacrificed to it and said, ‘These are your gods, Israel, who brought you up out of the land of Egypt’ ” (Exo 32:8).

13 Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, “I will multiply your offspring as the stars of heaven, and all this land that I have promised I will give to your offspring, and they shall inherit it forever.”

Berakhot 32a:24

As Moses continues his prayer, he says: “Remember Abraham, Isaac, and Israel, your servants, to whom you swore in your name” (Exo 32:13). What is the meaning of in your name? Rabbi Elazar said: Moses said before the Holy One, blessed be he: Master of the universe, had you sworn to them by the heavens and the earth, I would say: Just as the heavens and the earth will ultimately be no more, so too your oath will be null and void. Now that you swore to them by your great name, just as your name lives and stands for all eternity, so too does your oath live and stand for all eternity.

EXO 30

13 This they shall give, each one who goes through the counting in the census: half a shekel according to the shekel of the sanctuary (the shekel is twenty gerahs), half a shekel as an offering to the Lord.

Bekhorot 50a:3

Rava says: The biblical sela coins, i.e., the shekels that must be given for the redemption of the firstborn son, are each three and one-third dinars in weight, not four dinars. As it is written: “The shekel is twenty gerahs” (Exo 30:13), and we translate “twenty gerahs” as twenty ma’oth. And it is taught in a baraita: Six silver ma’oth equal a dinar. If so, twenty ma’oth, which is equal to the sela of the law, is worth three and one-third dinars.

Rashi’s Commentary

This they shall give—He (God) showed him (Moses) a kind of fiery coin the weight of which was half a shekel and said to him, “Like this they shall give” (Midrash Tanchuma, Ki Tisa 9).

Who goes through the counting—It is the practice of those who count animate beings to make these pass before them one after the other, counting them as they pass, and so too the word יַעִבֹר in “each one that passes under the herdsman’s staff” (Lev 27:32), and so the word תַּעִבֹרְנָה in “flocks will again pass under the hands of the one who counts them” (Jer 33:13).

Half a shekel according to the shekel of the sanctuary—After the weight of the shekel which I have appointed for you as the standard by which to weigh the shekels of the sanctuary, as, for instance, those shekels mentioned in the section dealing with personal evaluations (Lev 27:1-8) and in the section concerning inherited fields (Lev 27:16-21).

The shekel is twenty gerahs—For a full shekel is four zuzim and a zuz was originally five ma’oth only that they increased it by one sixth and so raised its value to six ma’oth of silver. Now half this shekel of which I have spoken to you they shall give as an offering to the Lord.

The shekel is twenty gerahs—Now he tells you exactly how much it is.

גֵרָה in Hebrew denotes what is called a ma’ah, a coin of small value. Likewise, “shall come to implore him for a piece of silver (אִגוֹרַתכֶּסֶף) or a loaf of bread” (1Sa 2:36).

So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” MAT 27:24

19 with which Aaron and his sons shall wash their hands and their feet.

Arakhin 19b:5

The Tosefta teaches with regard to one who says: It is incumbent upon me to donate the weight of my forearm [yad], that Rabbi Yehuda says: He brings a barrel and fills it with water and inserts his forearm up to the elbow. This indicates that the term yad denotes the forearm until the elbow. And the Gemara raises a contradiction from another baraita (Tosefta, Yadayim 2:1): Since it is written: “and let Aaron and his sons wash their hands [yedeihem] and their feet” (Exo 30:19), the priests are obligated to sanctify their hands and their feet in the temple up to the wrist.

Rashi’s Commentary

Their hands and their feet—The priest would wash his hands and feet simultaneously. Thus we learn in Zevachim 19b: How was the procedure in washing hands and feet? He placed his right hand upon his right foot (knee) and his left hand upon his left foot (knee) and thus washed both simultaneously.

Zevachim 21a:3

A dilemma was raised before the Sages: What is the halakha with regard to a priest who wishes to sanctify his hands and feet by dipping them in the basin rather than letting the water run from it onto them? Must one say that the priest may not do so, since the merciful One states: “and let Aaron and his sons wash their hands and their feet from it” (Exo 30:19), and not inside it? Or perhaps the priest may even use water still inside it.

8 Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.”

9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!”

10 Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” JOH 13:8-10

9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality,

10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.

11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. 1CO 6:9-11

he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, TIT 3:5

but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation. HEB 9:10

let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. HEB 10:22

5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.

To him who loves us and has freed us from our sins by his blood

6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. REV 10:5-6

31 And you shall say to the people of Israel, “This shall be my holy anointing oil throughout your generations.”

Horayot 11b:8

Rabbi Yehuda said to him: And was it merely one miracle that was performed with regard to the anointing oil? But wasn’t it initially only twelve logs, and from it the tabernacle, and its vessels, Aaron, and his sons were anointed for the entire seven days of inauguration, and all of it remains in existence for the future, as it is stated: “This shall be my holy anointing oil throughout your generations” (Exo 30:31)? Since the entire existence of the anointing oil is predicated on miracles, it is no wonder that its preparation also involved a miracle.

Keritot 5b:19

The halakha that the anointing oil was to be kept together with the ark is derived through a verbal analogy between the words “generations” and “generations.” This term is stated with regard to the jar of manna: “To be kept throughout your generations” (Exo 16:33), and also with regard to the anointing oil: “This shall be my holy anointing oil throughout your generations” (Exo 30:31).

Rashi’s Commentary

This—Heb. זֶה. In gematria, this equals 12 “logs” (Horayot 11b).

Throughout your generations—From here our Rabbis derived that it (the anointing oil) was miraculously preserved in its entirety for the time to come (Horayot 11b).

34 The Lord said to Moses, “Take sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense (of each shall there be an equal part),

Keritot 5a:26

Rav Pappa said to Abaye: When one weighs these substances, does he weigh the ingredients with a slight surplus, so that they tip the scales, or does he weigh the ingredients with precision? Abaye said to him that the merciful One writes: “Of there shall be an equal part” (Exo 30:34), which indicates a precise measure, and you say it is possible that one weighs the ingredients with a surplus? The Gemara raises a difficulty: But doesn’t Rabbi Yehuda say: The Holy One, Blessed be he, knows the amount of surpluses that should be added. Evidently, there is a surplus involved in these measures.

Keritot 6b:7

Rabbi Yoḥanan says: The eleven ingredients of the incense were stated by God to Moses at Sinai, as not all of them are specified in the verses. Rav Huna said: What is the verse from which it is derived? “Take for you sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense” (Exo 30:34). The plural form of the phrase: “Take for you sweet spices” is referring to two ingredients; “stacte, and onycha, and galbanum” are three ingredients; this results in a total of five; and the other mention of “sweet spices” indicates that there are another five, i.e., that one should double the previous total, and this results in a total of ten. And finally, “pure frankincense” is one, and this results in a total of eleven.

Yoma 3b:4

The Gemara rejects this: They disagree only with regard to instances of taking in general and instances of making in general: Instances of taking in general are as in the verse: “Take you sweet spices” (Exo 30:34); and instances of making in general are as in the verse: “Make you two silver trumpets” (Num 10:2). However, in these cases of inauguration and of the Day of Atonement the verses explicitly teach that the offerings must be from your own property. With regard to the inauguration, now, since it is written: “And to the people of Israel you will speak, saying, ‘Take a goat kid for a sin offering, and an unblemished year-old calf and lamb for burnt offerings’ ” (Lev 9:3), with regard to the verse: “And he said to Aaron, ‘Take you a young calf for a sin offering’ ” (Lev 9:2), why do I need this clear difference between the formulation of the command to the Jewish people and the formulation of the command to Aaron? Learn from it that in this context the phrase: Take you, means from your own property.

And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. MAT 2:11

35 and you shall make an incense blended as by the perfumer, seasoned with salt, pure and holy.”

Rashi’s Commentary

Seasoned with salt—Understand this as the Targum renders it: מְעָרֵב, mixed—that they should thoroughly intermix the powder of the ingredients. Accordingly, I say that the following are similar to this: “Then the mariners (הַמַּלָּחִים) were afraid” (Jon 1:5); “your mariners (מַלָּחַיִךְ) and your pilots (Eze 27:27), who are so called because they turn over (stir up) the water with oars when they propel the ship—like a person who stirs up beaten eggs with a spoon in order to mix them with water. Anything that a person wishes to mix up thoroughly he stirs up with his finger or with a spoon.

Seasoned with salt, pure and holy—It shall be seasoned with salt; it shall be pure, and it shall be holy.

EXO 31

17 It is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.

Beitzah 16a:10 

The Gemara cites a further statement with regard to the gift of the Sabbath to the Jewish people. Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: All the commandments that the Holy One, blessed be he, gave to the Jewish people, He gave to them in public except for the Sabbath, which he gave to them in private. As it is stated: “It is a sign forever between me and the people of Israel” (Exo 31:17), meaning that in a sense, it is a secret between God and the Jewish people.

EXO 28

5 They shall receive gold, blue and purple and scarlet yarns, and fine twined linen.

Rashi’s Commentary

They shall receive—Those wise-hearted people, who are to make the garments, shall receive from the donors gold and blue yarns from which to make the garments.

12 And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the Lord on his two shoulders for remembrance.

Rashi’s Commentary

For remembrance—So that the Holy One, blessed is he, will see the progenitors of the tribes written before him, and he will remember their righteousness.

54 He has helped his servant Israel,

in remembrance of his mercy,

72 to show the mercy promised to our fathers

and to remember his holy covenant, LUK 1:54, 72

And he stared at him in terror and said, “What is it, Lord?” And he said to him, “Your prayers and your alms have ascended as a memorial before God.” ACT 10:4

20 and the fourth row a beryl, an onyx, and a jasper. They shall be set in gold filigree.

Rashi’s Commentary

Set in gold—The rows shall be set in gold filigree, encircled by settings of gold in the depth. According to the measure of the fullness of the thickness of the stone shall be the depth of the settings, no less and no more.

And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald. REV 4:3

28 And they shall fasten the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod.

Rashi’s Commentary

And they shall fasten—Heb. וְיִרְכְּסוּ, a word of joining. Similarly, “from the plots of (מֵרֻכְסֵי) men” (Psa 31:21), meaning plots of wicked men joined together. Similarly, “and the close mountains (וְהָרְכָסִים), a valley” (Isa 40:4). הַרְכָסִים refers to mountains that are close to one another, so that it is impossible to descend into the valley except with great difficulty. Because of their proximity, the valley is steep and deep. These mountains will become a straight valley, where it will be easy to walk.

So that it may lie on the skillfully woven band of the ephod—So that the breastpiece would be fastened to the skillfully woven band of the ephod.

Shall not come loose—Meaning severance. It is an Arabic expression.

31 You shall make the robe of the ephod all of blue.

Rashi’s Commentary

The robe of the ephod—Upon which the ephod is placed as a belt.

All of blue—All of it the robe was blue, without any other kind of color or material combined with it.

34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe.

Rashi’s Commentary

A golden bell and a pomegranate—A golden bell and a pomegranate beside it.

5 because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel,

6 which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth,

10 so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; COL 1:5-6; 10

36 You shall make a plate of pure gold and engrave on it, like the engraving of a signet, “Holy to the Lord.”

Rashi’s Commentary

A plate—It was like a sort of golden plate, two fingerbreadths wide, encircling the forehead from ear to ear.

Strive for peace with everyone, and for the holiness without which no one will see the Lord. HEB 12:14

15 but as he who called you is holy, you also be holy in all your conduct,

16 since it is written, “You shall be holy, for I am holy.” 1PE 1:15-16

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 1PE 2:9

But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life. REV 21:27

39 You shall weave the tunic in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash embroidered with needlework.

Rashi’s Commentary

You shall weave . . . in checker work—Weave them the tunics of boxes, and all of them shall be made of fine linen.

EXO 29

Consecration of the Priests

1 Now this is what you shall do to them to consecrate them, that they may serve me as priests. Take one bull of the herd and two rams without blemish,

Rashi’s Commentary

Take—Heb. לְקַח, like קַח, and these are two roots, one of קִיחָה and one of לְקִיחָה, but they have the same meaning i.e., take.

One bull—This was to atone for the incident of the golden calf, which was a bull.

Pray then like this:

“Our Father in heaven,

hallowed be your name.” MAT 6:9

For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. HEB 7:26

but with the precious blood of Christ, like that of a lamb without blemish or spot. 1PE 1:19

5 Then you shall take the garments, and put on Aaron the coat and the robe of the ephod, and the ephod, and the breastpiece, and gird him with the skillfully woven band of the ephod.

Rashi’s Commentary

And gird—Gird and affix the belt and the apron around him.

9 and you shall gird Aaron and his sons with sashes and bind caps on them. And the priesthood shall be a perpetual statute for them, and you shall invest Aaron and his sons with full authority.

Rashi’s Commentary

Aaron and his sons—With the fulfillment (בְּמִלְוּי) and the appointment to the priesthood.

Shall be . . . for them—This investiture, for eternal priesthood.

And you shall invest—Through these things.

4 And no one takes this honor for himself, but only when called by God, just as Aaron was.

5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him,

“You are my Son,

today I have begotten you”;

10 being designated by God a high priest after the order of Melchizedek. HEB 5:4-5, 10

18 and burn the whole ram on the altar. It is a burnt offering to the Lord. It is a spirit of satisfaction, a fire offering to the Lord.

Rashi’s Commentary

It is a spirit of satisfaction—It is satisfaction to me that I commanded and my will was performed.

A fire offering—Heb. אִשֶׁה, a word related to fire אֵשׁ, and it means burning the limbs that are on the fire.

And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices. MAR 12:33

26 You shall take the breast of the ram of Aaron’s ordination and wave it for a wave offering before the Lord, and it shall be your portion.

Rashi’s Commentary

Wave offering—Heb. תְּנוּפָה, an expression of moving to and fro, vantiler or ventiller in Old French, to make horizontal movements to and fro.

32 And Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket in the entrance of the tent of meeting.

Rashi’s Commentary

In the entrance of the tent of meeting—The entire courtyard is called thus.

how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests? MAT 12:4

41 The other lamb you shall offer at twilight, and shall offer with it a grain offering and its drink offering, as in the morning, for a pleasing aroma, a food offering to the Lord.

Rashi’s Commentary

For a pleasing aroma—This is stated regarding the grain offering, for the grain offering of drink offerings is entirely burned, and the order of their sacrifice is: first the limbs of the burnt offering and afterwards the grain offering, as it is said: “burnt offerings and grain offerings” (Lev 23:37).

46 And they shall know that I am the Lord their God, who brought them out of the land of Egypt that I might dwell among them. I am the Lord their God.

Rashi’s Commentary

That I might dwell among them—With the intention that I dwell among them.

EXO 30

The Altar of Incense

1 You shall make an altar for bringing incense up in smoke; you shall make it of acacia wood.

Rashi’s Commentary

For bringing incense up in smoke—To raise smoke up on it, namely the smoke of incense.

And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, REV 8:3

4 And you shall make two golden rings for it. Under its molding on its two corners, you shall make them on its two opposite sides, and it shall be holders for poles with which to carry it.

Rashi’s Commentary

Its . . . corners—Heb. צַלְעֹתָיו. Here it is a term meaning corners, unlike in Exo 25:12; 26:20, 26-27, where צֶלַע means a side, because it says further in the verse: “on its two opposite sides,” meaning on its two corners that are on its opposite sides.

It shall be—Heb. וְהָיָה, lit., and it shall be in the singular, referring to the making of these rings.

Holders for the poles—The ring itself shall be a holder for a pole.

8 and when Aaron kindles the lamps at twilight, he shall burn it, a regular incense offering before the Lord throughout your generations.

Rashi’s Commentary

And when . . . kindles—Heb. וּבְהַעִלֹת, lit., and when . . . causes to ascend. When he will kindle them to cause their flame to ascend.

He shall burn it—Every day, one pras in the morning and one pras in the afternoon.

Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. ROM 8:34

pray without ceasing, 1TH 5:17

Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. HEB 7:25

For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. HEB 9:24

9 You shall offer up on it no unauthorized incense, burnt offering, or grain offering, and you shall pour no drink offering upon it.

Rashi’s Commentary

You shall offer up on it—On this golden altar.

Unauthorized incense—Any donated incense; they are all unauthorized except for this one.

Burnt offering, or grain offering—Neither burnt offerings nor grain offerings. A burnt offering is one of an animal or fowl. A grain offering is one of bread.

10 As for you, son of man, describe to the house of Israel the temple, that they may be ashamed of their iniquities; let them measure its plan.

Rashi’s Commentary

You, son of man, describe etc., that they may be ashamed of their iniquities—When I show them my loving-kindness that I do not reject them for their iniquity.

Let them measure its plan—Let them take measurements through you, for you will show them the measurements of the building plan.

But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. ROM 6:21

11 And if they are ashamed of all that they have done, make known to them the design of the temple, its arrangement, its exits and its entrances, that is, its whole design; and make known to them as well all its statutes and its whole design and all its laws, and write it down in their sight, so that they may observe all its laws and all its statutes and carry them out.

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

If you know these things, blessed are you if you do them. JOH 13:17

Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. 1CO 11:2

They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” HEB 8:5

Then you shall erect the tabernacle according to the plan for it that you were shown on the mountain. EXO 26:30

Rashi’s Commentary

Then you shall erect the tabernacle—After it is completed, erect it.

You were shown on the mountain—Prior to this, for I am destined to teach you and show you the order of its erection.

Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses directed him to make it, according to the pattern that he had seen. ACT 7:44

You shall make it hollow, with boards. As it has been shown you on the mountain, so shall it be made. EXO 27:8

Rashi’s Commentary

Hollow, with boards—There should be boards of acacia wood from all sides with a space in the middle. But all of it shall not be made of one piece of wood that would measure five cubits by five cubits, like a sort of anvil i.e., like one solid block.

12 This is the law of the temple: the whole territory on the top of the mountain all around shall be most holy. Behold, this is the law of the temple.

But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life. REV 21:27

15 and the altar hearth, four cubits; and from the altar hearth and above, four horns.

Rashi’s Commentary

And the altar hearth—The height of the top of the altar, from the circuit and above; and in the second temple it was only three cubits. Jonathan, too, renders: And the altar was four cubits.

16 The altar hearth shall be twelve cubits long by twelve broad, square to its four sides.

The altar hearth shall be twelve cubits long by twelve broad, square.

Rashi’s Commentary

The altar hearth shall be twelve cubits long—The entire place for the woodpile was twenty-four cubits by twenty-four cubits and this section was twelve by twelve.

To each of its four sides—i.e., he measured twelve cubits from its center to every side. Behold it was 24 cubits by 24 cubits. The altar of the second temple was 32 by 32 cubits. It extended upward a cubit and receded a cubit forming the base leaving it 30 by 30 cubits. It extended upward five cubits and receded a cubit this is the circuit leaving 28 by 28 cubits. The area for the horns was a cubit here and a cubit there, leaving 26 by 26 cubits. The area for the priests to walk was a cubit here and a cubit there, leaving 24 by 24 cubits the place for the woodpiles.

17 The ledge also shall be square, fourteen cubits long by fourteen broad, with a rim around it half a cubit broad, and its base one cubit all around. The ascent of the altar shall face east.

Rashi’s Commentary

The ledge . . . fourteen cubits long—The top of the altar, including the area for the horns and including the area for the feet of the priests, was 28 by 28 cubits, and the 14 mentioned here were measured from its center, as is explained by “square.”

With a rim around it—Our Sages explained it as referring to the horns.

Half a cubit—He measures from its center; hence it was a cubit by a cubit.

And its base one cubit—This is the recession of the base.

The ascents of the altar shall face east—The ramp upon which they ascended was in the south in order that the one who ascended it would face east, for all the priests’ turns were made toward the right, and when you place the ramp in the south, the one who ascends it and turns right faces east.

18 And he said to me, “Son of man, thus says the Lord God: These are the ordinances for the altar: On the day when it is erected for offering burnt offerings upon it and for throwing blood against it,

and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. HEB 12:24

19 you shall give to the Levitical priests of the family of Zadok, who draw near to me to minister to me, declares the Lord God, a bull from the herd for a sin offering.

Rashi’s Commentary

The Levitical priests—i.e., who are of the tribe of Levi.

Of the family of Zadok—Since he was the high priest who was the first to serve in the temple, in the days of Solomon, they are all called by his name.

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2CO 5:21

He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. HEB 7:27

20 And you shall take some of its blood and put it on the four horns of the altar and on the four corners of the ledge and upon the rim all around. Thus you shall purify the altar and make atonement for it.

Rashi’s Commentary

On the four horns—i.e., the four horns of the altar.

Corners of the uppermost ledge—The top of the altar.

And make atonement for it—You shall “wipe” it of its ordinariness to initiate it into sanctity, so that it will befit for providing atonement from then on.

and shall take part of the blood of the bull and put it on the horns of the altar with your finger, and the rest of the blood you shall pour out at the base of the altar. EXO 29:12

Rashi’s Commentary

On the horns—On top, actually on the horns.

And the rest of the blood—I.e., the remaining blood.

At the base of the altar—A sort of protruding receptacle was made all around it the altar after it was elevated a cubit from the ground.

21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship.

22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. HEB 9:21-23

21 You shall also take the bull of the sin offering, and it shall be burned in the appointed place belonging to the temple, outside the sacred area.

11 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp.

12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. HEB 13:11-12

22 And on the second day you shall offer a male goat without blemish for a sin offering; and the altar shall be purified, as it was purified with the bull.

Rashi’s Commentary

You shall offer a male goat—This was not done in the tabernacle of Moses’ time, but the investiture of the future will be done so by divine ordinance.

but with the precious blood of Christ, like that of a lamb without blemish or spot. 1PE 1:19

23 When you have finished purifying it, you shall offer a bull from the herd without blemish and a ram from the flock without blemish.

Rashi’s Commentary

Purifying it—Heb.:מֵחַטֵא, from purifying.

24 You shall present them before the Lord, and the priests shall sprinkle salt on them and offer them up as a burnt offering to the Lord.

You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. MAT 5:13

49 For everyone will be salted with fire.

50 Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another. MAR 9:49-50

Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person. COL 4:6

25 For seven days you shall provide daily a male goat for a sin offering; also, a bull from the herd and a ram from the flock, without blemish, shall be provided.

Rashi’s Commentary

Without blemish, shall be provided—(The burnt offering).

27 And when they have completed these days, then from the eighth day onward the priests shall offer on the altar your burnt offerings and your peace offerings, and I will accept you, declares the Lord God.

Rashi’s Commentary

And I will accept you—Heb.: וְרָצִאתִי, from רָצוֹן will.

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ROM 12:1

to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. ROM 15:16

to the praise of his glorious grace, with which he has blessed us in the Beloved. EPH 1:6

Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. PHP 2:17

20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

21 And you, who once were alienated and hostile in mind, doing evil deeds, COL 1:20-21

Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. HEB 13:15

you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 1PE 2:5

EXO 25

8 And let them make me a sanctuary, that I may dwell in their midst.

Rashi’s Commentary

And let them make me a sanctuary—And let them make in my name a house of sanctity.

What agreement has the temple of God with idols? For we are the temple of the living God; as God said,

“I will make my dwelling among them and walk among them,

and I will be their God,

and they shall be my people.” 2CO 6:16

but Christ is faithful over God’s house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope. HEB 3:6

And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” REV 21:3

The Ark of the Covenant

10 They shall make an ark of acacia wood. Two cubits and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its height.

Rashi’s Commentary

They shall make an ark—Like the chests that are made without feet, made like a sort of chest called escrin in Old French, ecrin in modern French, (i.e., a chest or box), which rests on its bottom without being raised off the floor by the attachment of legs.

having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant. HEB 9:4

Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple. There were flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail. REV 11:19

17 You shall make an ark cover of pure gold. Two cubits and a half shall be its length, and a cubit and a half its breadth.

Rashi’s Commentary

An ark cover—Heb. כַפֹּרֶת a cover over the ark, which was open from above. He Moses placed it the cover over it the ark like a board.

Two cubits and a half shall be its length—Like the length of the ark. Its width was like the width of the ark, and it lay on the thickness of the four walls. Although Scripture does not give a measure for its thickness, our Rabbis explained that it was a handbreadth thick.

whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ROM 3:25

Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. HEB 4:16

Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. HEB 9:5

He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1JN 2:2

20 The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be.

Rashi’s Commentary

Spread out their wings—This means that you shall not make their wings lying down resting next to their bodies, but spread high alongside their heads, so that there should be ten handbreadths in the space between the wings and the mercy seat.

And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other. MAT 24:31

And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” JOH 1:51

For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. 1CO 4:9

That is why a wife ought to have a symbol of authority on her head, because of the angels. 1CO 11:10

so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. EPH 3:10

and you have been filled in him, who is the head of all rule and authority. COL 2:10

Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation? HEB 1:14

It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. 1PE 1:12

who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. 1PE 3:22

11 Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands,

12 saying with a loud voice,

“Worthy is the Lamb who was slain,

to receive power and wealth and wisdom and might

and honor and glory and blessing!” REV 5:11-12

The Table for Bread

23 You shall make a table of acacia wood. Two cubits shall be its length, a cubit its breadth, and a cubit and a half its height.

Rashi’s Commentary

Its height—The height of its legs together with the thickness of the table top.

33 three decorated cups on one branch, each with calyx and flower, and three decorated cups on the other branch, each with calyx and flower—so for the six branches going out of the lampstand.

Rashi’s Commentary

Decorated—Heb. מְשֻׁקָּדִים, as the Targum Onkelos renders מְצַיְירִין. They were decorated in the manner that silver and gold vessels are made, which is called nieler in Old French, nieller in modern French, niello in English.

Each with calyx and flower—Were on each branch.

And three decorated cups—Protruding from each branch.

39 It shall be made, with all these utensils, out of a talent of pure gold.

Rashi’s Commentary

A talent of pure gold—Heb. כִּכַּר. This means that its weight along with all its utensils shall be nothing but a talent, no less and no more. The talent used for mundane matters was sixty maneh, and the one used for holy matters was double, thus one hundred twenty maneh. The maneh is the litra with which silver is weighed according to the weight used in Cologne, which is the equivalent of one hundred gold pieces or twenty-five selas, for the sela is equivalent to four gold pieces. This is the equivalent of sixty-four pounds.

EXO 26

3 Five curtains shall be coupled to one another, and the other five curtains shall be coupled to one another.

Rashi’s Commentary

Shall be coupled—He Bezalel would sew them with a needle, one curtain alongside the other, five separately and the other five separately.

To one another—Lit., a woman to her sister. It is customary for Scripture to speak this way concerning a noun in the feminine gender, and concerning a noun in the masculine gender, a man to his brother, as it is said concerning the cherubim (Exo 25:20).

7 You shall also make curtains of goats’ hair for a tent over the tabernacle; eleven curtains shall you make.

Rashi’s Commentary

Curtains of goats’ hair—Heb. עִזִים, goats, from the hair of goats.

For a tent over the tabernacle—To spread them over the lower curtains.

but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. 1PE 3:4

Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” 1PE 5:5

30 Then you shall erect the tabernacle according to the plan for it that you were shown on the mountain.

Rashi’s Commentary

Then you shall erect the tabernacle—After it is completed, erect it.

You were shown on the mountain—Prior to this, for I am destined to teach you and show you the order of its erection.

Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses directed him to make it, according to the pattern that he had seen. ACT 7:44

2 a minister in the holy places, in the true tent that the Lord set up, not man.

5 They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” HEB 8:2, 5

Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. HEB 9:23

35 And you shall place the table outside the veil, and the lampstand on the south side of the tabernacle opposite the table, and you shall place the table on the north side.

Rashi’s Commentary

And you shall place the table—The table was in the north, drawn away from the north wall of the tabernacle by two and one-half cubits. The lampstand was placed in the south, drawn away from the south wall by two and one-half cubits. The golden altar was placed opposite the space between the table and the lampstand, drawn a short distance toward the east. They the table, lampstand, and golden altar were all situated in the inner half of the tabernacle. How was this? The length of the tabernacle from the entrance to the veil was twenty cubits. The altar, the table, and the lampstand were drawn away from the entrance toward the western side ten cubits.

2 For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place.

8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing

9 (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, HEB 9:2, 8-9

EXO 27

4 You shall also make for it a grating, a network of bronze, and on the net you shall make four bronze rings at its four corners.

Rashi’s Commentary

Grating—Heb. מִכְבָּר, a word meaning a sieve (כְּבָרָה), which is called crible in French, meaning a sort of garment made for the altar, made with holes like a sort of net. This verse is inverted, and this is its meaning: You shall also make for it a grating, a network of bronze.

The Court of the Tabernacle

9 You shall make the court of the tabernacle. On the south side the court shall have hangings of fine twined linen a hundred cubits long for one side.

Rashi’s Commentary

Hangings—Heb. קְלָעִים. Made like the sails of a ship, with many holes, braided, and not the work of a weaver. Its Aramaic translation is סְרָדִין a sieve, like the Aramaic translation of מִכְבָּר, which is סְרָדָא, because they were both perforated like a sieve.

For one side—The entire side is called פֵּאָה. Although פֵּאָה usually means a corner, in this case it refers to the entire side.

1KI 5

27 King Solomon drafted forced labor out of all Israel, and the draft numbered 30,000 men.

Rashi’s Commentary

And the draft numbered 30,000 men—Which amounted to the wages of 30,000 men.

29 Solomon also had 70,000 who bore burdens and 80,000 hewers in the hill country,

Rashi’s Commentary

70,000 that bore burdens—To bring the stones from the hill country to the city, and the 80,000 men were the ones who hewed them in the hill country, There is altogether one hundred fifty thousand men. And they were all proselytes who were drawn and attracted to the Jewish people, that converted because of Solomon’s greatness and hospitality. And it is likewise written in 2Ch (2:16) “Then Solomon numbered all the resident aliens that were in the land of Israel . . . and there were found a hundred and fifty thousand. Seventy thousand he set . . .”

30 besides Solomon’s 3,300 chief officers who were over the work, who had charge of the people who carried on the work.

Rashi’s Commentary

The chief officers—These were the oppressors and overseers over those who did the work.

3,300—And in 2Ch (2:1) it says 3,600. It is, therefore, my opinion that the three thousand three hundred men were in charge of one hundred fifty thousand men, so that each one was in charge of forty five and some odd men, and the three hundred men who were added in Chronicles were in charge of all of them, so that each of these three hundred men was in charge of five hundred and some odd men. And you shall know the evidence in support of my opinion that there are two other passages on this subject, and they contradict one another. For it says on this topic in this book of 1Ki (9:23) “These were the chief officers that were over Solomon’s work: 550.” and in the book of 2Ch (8:10) it says “two hundred and fifty.” There are, therefore, altogether, four verses contradicting one another. But we may explain it thus. Those that are mentioned in the latter verses in 1Ki 9:23 and in 2Ch (8:10), were in charge of all of them. And it is a fact that Solomon had employed these proselytes to be bearers of burdens and to hew stones in the mountains. And, in addition, he had the remaining workers for the store cities which he also built, who were native born Jews. Because these passages are stated there in 2Ch which discusses the store-cities. And to sum it up then, in the book of Kings he counted the proselyte officers in two separate totals. First, he counted the three thousand three hundred men, the officers who were in charge of forty-five men each, separately. And in (9:23) he combined the three hundred superior officers, who were in charge of these three thousand three hundred men, with the two hundred and fifty men who were in charge of the builders of the store-cities, and totaled together 550 officers. And, on the other hand, in 2Ch he counted all the proselyte officers, the major and minor ones, together, three thousand six hundred men, and they were all proselytes. And the officers in charge of the workers in the store-cities, who were Jews, totaling two hundred and fifty men, he counted separately.

Who had charge of the people who carried on the work—Who had charge of the people who did the work.

31 At the king’s command they quarried out great, costly stones in order to lay the foundation of the house with dressed stones.

Rashi’s Commentary

They quarried—The stones from the mountains. This is an expression of uprooting.

Great, costly stones—Heb. יקרות, costly.

Dressed stones—They were carved and chiseled precisely to the required measurement. And if you ask it has already been stated (6:7) “Neither hammer nor axe nor any tool of iron was heard in the house while it was being built.” How then were the stones cut to a specific size? The explanation is, that although no tool of iron was heard in the house, while it was being built, but he would chisel the stones while still on the outside, and then bring them in and build from the inside.

11 For no one can lay a foundation other than that which is laid, which is Jesus Christ.

12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 1CO 3:11-12

6 For it stands in Scripture:

“Behold, I am laying in Zion a stone,

a cornerstone chosen and precious,

and whoever believes in him will not be put to shame.”

7 So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected

has become the cornerstone,” 1PE 2:6-7

32 So Solomon’s builders and Hiram’s builders and the men of Gebal did the cutting and prepared the timber and the stone to build the house.

Rashi’s Commentary

And the men of Gebal—A nation whose name was Gebal. And they were skilled in the art of chiseling stones and building. As it is stated in reference to the skilled men of Tyre (Eze 27:9) “The elders of Gebal and the skilled men thereof, were in you your calkers.”

And they did the cutting—In the mountains.

And prepared—An expression of designation.

1KI 6

3 The vestibule in front of the nave of the house, twenty cubits was the length thereof, equal to the width of the house, and ten cubits deep in front of the house.

Rashi’s Commentary

The vestibule in front of—In front of the nave, in it’s entranceway.

The length thereof, equal to the width of the house—The length of the vestibule was along the width of the nave and extended from the north to the south. All larger measurements are called the length, and the lesser measurements are called the width. Since in the nave proper the measurement from the east to the west was greater, that was called the length, and in the vestibule that the measurement from the north to the south was the larger, therein was called the length from the north to the south, and from the east to the west therein was called the width.

In front of the house—The vestibule was in front of the house of the nave, on the eastern side and was on the outside.

Then the devil took him to the holy city and set him on the pinnacle of the temple MAT 4:5

and Jesus was walking in the temple, in the colonnade of Solomon. JOH 10:23

10 and recognized him as the one who sat at the Beautiful Gate of the temple, asking for alms. And they were filled with wonder and amazement at what had happened to him.

Peter Speaks in Solomon’s Portico

11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s. ACT 3:10-11

4 And he made for the house windows broad without, and narrow within.

Rashi’s Commentary

Broad without, and narrow within—Our Sages explained שְּׁקוּפִים as an expression of looking and an opening and an observation. These windows were constructed so that they were open on the outside and closed (אֲטוּמִים) on the inside. The opening was wider on the outside and narrow on the inside. This was not in the usual manner of all other windows which are made expressly for illumination.

6 The lowest chamber was five cubits broad, the middle one was six cubits broad, and the third was seven cubits broad. For around the outside of the house he made offsets on the wall in order that the supporting beams should not be inserted into the walls of the house.

Rashi’s Commentary

The lowest chamber—On each side of the temple the chambers were built in three tiers, one on the other. And the measurement of its length is not stated here, only its width. There were thirty-eight chambers in all, fifteen in the north, five on top of five, and five more on top of them, and the same number in the south. And eight more were in the west, three on top of three and two more on top of them. The lowest chamber was five cubits wide and the middle ones were six cubits, and the top ones seven. Why was this difference? For around the outside of the house he made offsets on the wall. The height of the chamber was five cubits, and as the height of the wall of the temple proper reached five cubits he reduced its thickness and recessed it one cubit inward on the outside, and on that recess he placed the ends of the supporting beams of the roof at the top of the chamber which served as the floor of the middle one. And as the wall reached ten cubits he again recessed it one cubit in order to place the ends of the supporting beams of the roof of the middle chamber which served as the floor of the upper chamber. We thus find the middle one is broader than the lower one by one cubit, and the upper one is broader than the middle one by one cubit.

That the supporting beams should not be inserted into the walls of the house—In order not to join the ends of the supporting beams to the walls through perforations into the walls of the house, since this causes the deterioration of the wall and is also not beautiful, architecturally.

7 When the house was built, it was with stone prepared at the quarry, so that neither hammer nor axe nor any tool of iron was heard in the house while it was being built.

Rashi’s Commentary

When the house was built, with stone prepared at the quarry—As it was removed from the mountain, through the worm שָּׁמִיר which cuts through stones. Exactly as it came from there, they set it into the wall of the structure, and they did not chisel it further with any metal tools. And the dressed stones which are mentioned above in 5:31, indicating that the stones were cut to some degree, is a controversy.

And hammers—Delutta, a chisel, in the Russian language.

So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied. ACT 9:31

in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— ROM 9:23

He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. 2CO 5:5

giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. COL 1:12

for the anger of man does not produce the righteousness of God. JAS 1:20

17 But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.

18 And a harvest of righteousness is sown in peace by those who make peace. JAS 3:17-18

you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 1PE 2:5

9 So he built the house and finished it, and he made the ceiling of the house with panelling and planks of cedar.

Rashi’s Commentary

And he made the ceiling—An expression of covering of the ceiling.

With panelling and planks of cedar—There were two ceilings. The one made for beauty was below, and the one of planks of cedar was above. That of panelling was the lower one. And Jonathan rendered גֵּבִים as הַנְתּוּכִין, but I do not know what they are. And I did hear in the name of Rabbi Menachem . . . that they are boards woven beautifully in the form of a design, and it is called in our language (o.f.) celed and in German it is called gehimmelt and that is an expression of something heavenly in appearance or in height as the highest part of the beam. And I say they are hollowed bricks, and they are like half a round reed, which are used as coverings for houses in German, dekziegel.

Panelling—In Aramaic, vaulted canes.

Planks—Planks of cedar were laid over the panels, to provide a footing for when they would go to oversee the maintenance of the house temple. Similarly, Jonathan renders, “and above them the panels were rows of planks made of cedars beams.” The word רכפת in the Targum denotes adjacency as the planks were adjoining to each other. Elsewhere (2Sa 22:12) it says, “thick clouds of the sky” for which the Targum renders: “a cluster of light clouds” which gave the appearance of thick clouds.

EXO 21

Laws About Slaves

1 And these are the rules that you shall set before them.

Rashi’s Commentary

And these are the rules—Wherever “these,” is used it cuts off the preceding section from that which it introduces; where, however, “And these” is used it adds something to the former subject (i.e. forms a continuation of it). What is the case with the former commandments? They were given at Sinai! So these, too, were given at Sinai! (Mekhilta d’Rabbi Yishmael 21:1:1; Shemot Rabbah 30:3; cf. also Midrash Tanchuma, Mishpatim 3) If this be so, why is this section dealing with the “civil laws” placed immediately after that commanding the making of the altar? To tell you that you should seat (i.e. provide quarters for) the council in the vicinity of the temple.

That you shall set before them—God said to Moses: It should not enter your mind to say, “I shall teach them the chapter or the law twice or three times until it will become current in their mouths exactly according to its wording (i.e. until they know the text verbatim), but I shall not take the trouble to make them understand the reason of each thing and its significance.” Therefore Scripture says, “you shall set before them”—like a table fully laid before a person with everything ready for eating (Mekhilta d’Rabbi Yishmael 21:1:1).

Before them—But not before the heathens. Even if you know that in the case of a particular matter of law they will decide it in the same way as Jewish law would, do not bring it before their courts; for he who brings Israel’s law-cases before the heathens defames the name of the Lord and pays honour to the name of the idol (in the name of which the heathen court administers justice), thereby giving it undue importance, as it is said (Deu 32:31), “For not as our Rock God is their rock, but yet our enemies judge us,” which implies: when our enemies are judges over us (i.e. if we make them judges over us) it is a testimony to the superiority of that which they reverence (their idol) (Midrash Tanchuma, Mishpatim 3).

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. 1TH 4:1

12 Whoever strikes a man so that he dies shall be put to death.

Rashi’s Commentary

Whoever strikes a man so that he dies—Many apparently redundant verses have been written in various sections of the law dealing with murderers and I shall explain to the best of my ability why all these statements have been made.

Whoever strikes a man so that he dies—Why is this said (how does the particular form of words used here tell us some point of law which is not contained in another text bearing upon the same subject)? Since it is said (Lev 24:17), “Whoever takes a human life shall surely be put to death,” I might have inferred that mere smiting without resultant death is subject to the death penalty. Scripture therefore states here, “He who strikes a man and he dies,” thus telling you that he is not punishable with death unless the stroke proves fatal. On the other hand if it had stated here, “He who strikes a man,” and it had not said there “Whoever takes a human life,” I might have inferred that the murderer is not guilty except if he killed a man; whence, however, could I know that he is subject to the death penalty if he killed a woman or a minor? Therefore Scripture states “if a man takes a human life,” thus including even a minor and a woman. Then again: if it had stated only, “He strikes a man” I might have inferred that even a minor who struck and killed a person is punishable with death. Scripture therefore states “if a man takes”—a man but not a minor. Also, “if . . . takes a human life” implies even a nonviable infant. Scripture therefore states “He who strikes a man” to intimate that one is not subject to the death penalty unless he kills a viable child—one which is fitted to become a man (Mekhilta d’Rabbi Yishmael 21:12:1).

18 When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed,

Rashi’s Commentary

When men quarrel—Why is this stated in this particular form? Since Scripture states (v. 24), “Eye for eye,” we learn from this only that compensation for the loss of limbs has to be paid, but we cannot infer from it that indemnity for loss of time (during which the injured has been disabled from work) and cost of medical treatment have also to be paid; consequently this section is said (Mekhilta d’Rabbi Yishmael 21:18:1).

But takes to his bed—The meaning is as the Targum gives it: “and he falls into inactivity,” i.e. he falls into an illness that prevents him from working.

22 When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine.

Rashi’s Commentary

When men strive with each other and one intended to strike the other and inadvertently struck the woman (Sanhedrin 79b).

And hit a pregnant woman—An expression of dashing against and striking, as in the following phrases: “lest you strike ךְתִּגֹף your foot with a stone” (Psa 91:12); “before your feet are bruised” (Jer 13:16); “and a stone of offense (נֶגֶף)” (Isa 8:14).

But there is no harm—With the woman (Sanhedrin 79b).

The one who hit her shall surely be fined—It means that they shall exact money from him. וְעָנְשׁוּ is used here in the same sense as in (Deu 22:19), “And they shall fine (וְעָנְשׁוּ) him a hundred shekels of silver.”

The one who hit her shall surely be fined to pay the value of the offspring to the husband. We estimate her value according to what she is worth if she were sold as a slave in the market, increasing her value because of her pregnancy (Bava Kamma 49a).

As the woman’s husband shall impose on him means, when the husband will summons him before the court that they should place upon him a fine for this (cf. Mekhilta d’Rabbi Yishmael 21:23:7).

And he shall pay—The man that struck the woman shall give the value of the offspring.

As the judges determine—Heb. בִּפְלִלִים, according to the verdict of the judges (Mekhilta d’Rabbi Yishmael 21:23:9).

EXO 22

24 If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.

Rashi’s Commentary

If you lend money to any of my people—R. Ishmael said: wherever אִם occurs in Scripture it is used of an act the performance of which is optional, except in three instances, of which this is one (Mekhilta d’Rabbi Yishmael 22:24:1). Rashi on Exo 20:22 explains that in this case, lending money to the needy is obligatory. Therefore, in this verse, אִם means “when.”

To any of my people—If a member of my people i.e., an Israelite, and a heathen apply for a loan, the member of my people takes preference; if a poor man and one who is better off, the poor man takes preference; if the poor of your city and the poor of another city, the poor of your city take preference (Mekhilta d’Rabbi Yishmael 22:24:3; Bava Metzia 71a). And this is how the above explanation is implied in the text: “If you lend money”—lend it to “my people,” and not to a heathen; and to which one of my people? “To the poor.” And to which poor? To him who is “with you.” Another explanation of to any of my people is: That you shall not treat him disrespectfully when lending him money, for he is a member of my people!

With you who is poor—Look at yourself as though you were a poor man (Midrash Tanchuma 15).

You shall not be like a moneylender to him—You shall not demand the debt of him forcibly. If you know that he has no money do not appear in your attitude towards him as though you had lent him, but as though you had not lent him—it means as much as, do not humble him.

Interest—Lit., biting. Interest, which is like the biting of a snake, which bites by inflicting a small wound in a person’s foot, and he does not feel the wound, and suddenly, it spreads and swells up as far as his head. So it is with interest: at first one does not feel the drain it makes on him and it remains unnoticed until the interest mounts up and suddenly makes the person lose a big fortune (Shemot Rabbah 31:6).

27 You shall not revile a judge, nor curse a ruler of your people.

Rashi’s Commentary

You shall not revile a judge—Here you have the prohibition of blasphemy and the prohibition of cursing a judge (cf. Mekhilta d’Rabbi Yishmael 22:27:1; Sanhedrin 66a).

EXO 23

6 You shall not pervert the justice due to your poor in his lawsuit.

Rashi’s Commentary

Your poor—An expression of desiring, “to desire”—one who is poverty-stricken and longs for all the good things which he lacks.

EXO 24

3 Moses came and told the people all the words of the Lord and all the rules. And all the people answered with one voice and said, “All the words that the Lord has spoken we will do.”

Rashi’s Commentary

Moses came and told the people—On that same day.

All the words of the Lord—The commands concerning their keeping apart from women and the setting of bounds at Mount Sinai.

And all the rules—The seven commands given to the “sons of Noah” (the non-Israelite world), the law of the Sabbath, of filial respect, of the “red heifer” and regarding the administration of justice, all of which had been given to them already in Marah (cf. Sanhedrin 56b).

4 And Moses wrote down all the words of the Lord. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel.

Rashi’s Commentary

And Moses wrote—From “In the beginning” (Gen 1:1), up to (but not including) the account of the giving of the law and he wrote down the commandments that were given to them in Marah (cf. Mekhilta on Exo 19:10).

He rose early in the morning—On the fifth of Sivan (cf. Rashi on Exo 19:11; Shabbat 88a).

7 Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the Lord has spoken we will do, and we will be obedient.”

Rashi’s Commentary

The Book of the Covenant—From “In the beginning” (Gen 1:1) till the giving of the law including the commandments that were given to them at Marah (Mekhilta d’Rabbi Yishmael 19:10:2; cf. Rashi on v. 4).

10 and they saw the God of Israel. There was under his feet as it were a forming of a sapphire brick, like the very heaven for clearness.

Rashi’s Commentary

And they saw the God of Israel—They gazed and because of this were doomed to die, but God did not wish to disturb the joy of this moment of the giving of the law. So he waited for Nadab and Abihu i.e., to kill them, until the day of the dedication of the tabernacle, and for destroying the elders until the following event: “And the people were as if seeking complaints . . . and the fire of the Lord broke out against them and devoured at the edge (בִּקְצֵה) of the camp” (Num 11:1). בִקְצֵה denotes the officers (בִקְצִינִים) of the camp i.e., the elders (Midrash Tanchuma, Beha’alotcha 16).

As it were a forming of a sapphire brick—That was before Him at the time of the bondage, to remember Israel’s woes i.e., that they were enslaved in the making of bricks (cf. Jerusalem Talmud Sukkah 6:3; Vayikra Rabbah 23:8).

וּכְעֶצֶם—Translate it as the Targum does: “as the appearance.”

Like the very heaven for clearness—This implies that as soon as they (the Israelites) were delivered there was radiance and rejoicing before him.

For clearness—Heb. לָטֹהַר, an expression meaning clear and unclouded.

EXO 18

Jethro’s Advice

1 Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the Lord had brought Israel out of Egypt.

Rashi’s Commentary

Jethro—He was called by seven names: Reuel, Jether, Jethro, Hobab, Heber, Keni and Putiel. He was called Jether (יֶתֶר) because he added (it was through him that there was added) a section to the law namely: “Moreover, look for” (below verse 21). Jethro—so was he called because when he became a proselyte and fulfilled the divine precepts one more letter was added to his name (יִתְרוֹ). Hobab—because he loved (חִבָּב) the law. (cf. Mekhilta d’Rabbi Yishmael 18:1:2). Hobab is certainly identical with Jethro, as it is said (Jdg 4:11), “the descendants of Hobab, Moses’ father-in-law.” But as to Reuel there are some who say that he was Jethro’s father, as may be seen from Num 10:29. If so, what would be the meaning of (Exo 2:18) “They came home to their father Reuel” Because children call their grandfather: father. This is to be found in Sifrei Bamidbar 79 (on Num 10:29).

Jethro . . . heard—What was the particular report which he heard so that he came?—The division of the Red Sea and the war with Amalek (cf. Mekhilta d’Rabbi Yishmael 18:1:1; Zevachim 116a).

Moses’ father-in-law—Here Jethro prided himself on his relationship to Moses: I, the father-in-law of the king. Previously, however, Moses had made whatever greatness he had hinge upon his relationship to his father-in-law, as it is said (Exo 4:18), “Moses went back to Jethro his father-in-law” (Mekhilta d’Rabbi Yishmael 18:1:4).

All that . . . had done for them through the falling of the manna and through the well (cf. Rashi on Num 21:17) and by the defeat of Amalek.

For Moses and for Israel—Moses alone is of equal in importance to all Israel (Mekhilta d’Rabbi Yishmael 18:1:5).

How the Lord had brought Israel out . . .—This was greater than all other things, and is therefore singled out for mention (cf. Mekhilta d’Rabbi Yishmael 18:1:5).

35 This Moses, whom they rejected, saying, “Who made you a ruler and a judge?”—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush.

36 This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years. ACT 7:35-36

21 Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens.

Rashi’s Commentary

Moreover, look for through the Holy Spirit that is upon you (Mekhilta d’Rabbi Yishmael 18:21:1).

Able men—Rich men who will not need to flatter or to show favour (cf. Mekhilta d’Rabbi Yishmael 18:21:1).

Who are trustworthy—These are people commanding confidence (Mekhilta d’Rabbi Yishmael 18:21:1); who are deserving that one should rely upon their words, and thereby, their words will be listened to.

And hate a bribe—Men who hate (pay no regard to) their property when it is to be made the matter of a law-suit (Mekhilta d’Rabbi Yishmael 18:21:1), in accordance with what we say: Any judge from whom one has to wring the money he owes only by means of a law-suit is no fitting judge (Bava Batra 58b).

Chiefs of thousands—There were six hundred officers for the six hundred thousand men.

Of hundreds—There were six thousand of them.

Of fifties—Twelve thousand.

And of tens—Sixty thousand (Mekhilta d’Rabbi Yishmael 18:21:2; Sanhedrin 18a).

EXO 19

8 All the people answered together and said, “All that the Lord has spoken we will do.” And Moses reported the words of the people to the Lord.

Rashi’s Commentary

And Moses reported the words of the people on the next day, which was the third of the month, for he never ascended the mountain to God except early in the morning (Shabbat 86a). But was it really necessary for Moses to deliver the reply to God; God is Omniscient!—But the explanation is that Scripture intends to teach you good manners from the example of Moses: for he did not say, “Since he who sent me knows the reply there is no need for me to report it” (Mekhilta d’Rabbi Yishmael 19:8).

24 And the Lord said to him, “Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the Lord, lest he break out against them.”

Rashi’s Commentary

Go down and warn them a second time. One admonishes a person before an action is to be done and then one again admonishes him at the very moment when the action is to be done (cf. Mekhilta d’Rabbi Yishmael 19:24:1).

And come up bringing Aaron with you. But . . . the priests—One might think that they shall also be with you! Therefore it states “and come up.” Consequently you must now admit that you shall have a designated place for yourself, and Aaron a designated place for himself and they a designated place for themselves—Moses approached closer than Aaron and Aaron closer than the priests—but let the people under no circumstances break down their position to come up to the Lord (Mekhilta d’Rabbi Yishmael 19:24:2), lest he break out against them—Although it (the word יִפְרָץ) is punctuated with a short “kamatz,” it has not departed from its normal grammatical form. So is the way of every word which has the vowel “melupum” (“cholam”); when it comes with a “makkaf” after it the vowelling is changed to a short “kamatz.”

EXO 20

The Ten Commandments

1 And God spoke all these words, saying,

Rashi’s Commentary

God spoke—Heb. אֱלֹהִים. The word אֱֱלֹהִים always means “a judge.” This divine name is used here because there are some sections in the law that contain commandments that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” signifying God’s role as a judge, whose function is to mete out punishment when the Ten Commandments are not obeyed.

All these words—This teaches us that the Holy One, blessed be he, said the Ten Commandments in one utterance, something that is impossible for a human being to say in a similar way. If so, why does the law say again, “I am the Lord, your God” (verse 2) and “You shall have no . . .” (verse 3)? Because he later explained each statement of the Ten Commandments individually.

Saying—Heb. לֵאמֹר, lit., to say. This teaches us that they responded to the positive commandments, “Yes,” and to the negative commandments, “No.”

to respond:Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.”

2 “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.

Rashi’s Commentary

Who brought you out of the land of Egypt—That act of bringing you out of Egypt is alone of sufficient importance that you should subject yourselves to me. Another explanation: because he had revealed himself to them at the Red Sea as a mighty man of war and here he revealed Himself as a grey-beard filled with compassion, as it is stated (Exo 24:10) “under his feet as it were a form of a stone of sapphire, which is explained to mean that this (the stone) was before him at the time of their bondage; “like the very heaven” (i. e. joy and gladness) when they had been delivered. Since I change, appearing in various forms, do not say, “There are two divine beings”; it is I who brought you forth from Egypt and who appeared to you at the Sea (cf. Mekhilta d’Rabbi Yishmael 20:2:2). Another explanation: because they then heard many voices, as it is said (v. 15) “Now when all the people saw the thunder”—voices coming from the four cardinal points and from the heavens and from the earth—therefore God said to them, “Do not say there are many deities.” Why did God say in the singular? To afford Moses an opportunity to speak in defence of Israel at the incident of the golden calf. This, is exactly what he did say (Exo 32:11), “O Lord, why does your wrath burn hot against your people.” You did not command them, “You shall have no other gods before me” but to me alone! (Shemot Rabbah 43:5)

Out of the house of slavery—This means, from the house of Pharaoh where you were slaves to him. Or perhaps it only says “from the house of slaves,” that they were slaves to slaves! But elsewhere it states (Deu 7:8), “and he redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt,” so that you must now admit that they were slaves of Pharaoh and not slaves to slaves (Mekhilta d’Rabbi Yishmael 20:2:5).

3 “You shall have no other gods before me.

Rashi’s Commentary

You shall have no—Why is this said? But since it states immediately after this, “You shall not make for yourself, etc.” I might say that I have only a prohibition that one may not make such gods; whence could I know that one may not retain an idol that has already been made? Perhaps there is no such law! Therefore it states here: “You shall have no” (Mekhilta d’Rabbi Yishmael 20:3:1).

Other gods—Which are not gods, but others have made them gods over themselves. It would not be correct to explain this to mean “gods other than me,” for it would be blasphemy of the Most High God to term them gods together with him (cf. Mekhilta d’Rabbi Yishmael 20:3:1). Alternatively: strange gods, because they are other (i. e. strange) to those who worship them; these cry to them but they do not answer them, and it is just as though it (the god) is another (a stranger) to him (to the worshiper), one who has never known him at all (Mekhilta d’Rabbi Yishmael 20:3:1).

Before me—i. e. so long as I exist; and these apparently superfluous words are added in order that you may not say that no one received any command against idolatry except that generation (Mekhilta d’Rabbi Yishmael 20:3:2).

4 “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.”

Rashi’s Commentary

A carved image—It is so called because it is chiselled out.

Or any likeness—The likeness of anything that is in heaven.

15 Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off

Rashi’s Commentary

Now when all the people saw—This statement teaches us that there was not a blind person amongst them. And whence may we learn that there was not a dumb person amongst them? Because it states (Exo 19:8) “All the people answered.” And whence may we learn that there was not a deaf person amongst them? Because it states (Exo 24:7) “We will do and be obedient” (Mekhilta d’Rabbi Yishmael 20:15:2).

The thunder—They saw that which should be heard (Mekhilta d’Rabbi Yishmael 20:15:1)—something which is impossible to see on any other occasion.

The thunder which issued from the mouth of the Almighty.

And trembled—Denotes trembling (Mekhilta d’Rabbi Yishmael 20:15:3).

And they stood far off—They moved back startled twelve miles, a distance equal to the length of their camp, and ministering angels came and assisted them—to bring them back, as it is said (Psa 68:13), “Kings of the armies flee, they flee” (Shabbat 88b).

10 nor grumble, as some of them did and were destroyed by the Destroyer.

For the Lord will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and will not allow the destroyer to enter your houses to strike you. EXO 12:23

Rashi’s Commentary

Will pass over—Heb. וּפָסַח, and he will have pity. This may also be rendered: and he will skip over. See Rashi on verses 11 and 13.

And will not allow the destroyer—He will not give him power to come in. The phrase is similar to (Gen 31:7) “But God did not permit him (נְתָנוֹ) to harm me.”

And the people complained against Moses, saying, “What shall we drink?” EXO 15:24

Rashi’s Commentary

Complained—This is a Niphal form, and similarly the Targum is a Niphal form: וְאִתְרַעִמוּ. And such is the way in which the expression denoting complaint is employed: to refer back the matter (the action of complaining) to the person; thus one says מִתְלוֹנֵן and מִתְרוֹעֵם and one does not say לוֹנֵן and רוֹעֵם. So, too, the Frenchman says “Decomplenst sey.” He turns back the matter to himself by saying, “Sey.”

Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? MAT 6:25

Do all things without grumbling or disputing PHP 2:14

These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage. JUD 1:16

2 And the whole congregation of the people of Israel grumbled against Moses and Aaron in the wilderness,

Rashi’s Commentary

Grumbled, because the bread had come to an end.

3 and the people of Israel said to them, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.”

Rashi’s Commentary

Would that we had died—The word מוּתֵנוּ means “that we would have died,” but it is not a noun with the same meaning as מוֹתֵנוּ “our death,” but it is an infinitive like עִשׂוֹתֵנוּ and חִנוֹתֵנוּ and שׁוּבֵנוּ which signify “that we should make,” “that we should encamp,” “that we should return.” In the Targum it is rendered by the Targum rendering of (Num 14:2) “Would that we had died” (cf. Rashi on Exo 14:12).

And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” ACT 26:29

Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 1CO 4:8

I wish you would bear with me in a little foolishness. Do bear with me! 2CO 11:1

4 Then the Lord said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not.”

Rashi’s Commentary

A day’s portion every day—What is needed for a day’s eating shall they gather on its day, and they shall not today gather what will be needed tomorrow (cf. Mekhilta d’Rabbi Yishmael 16:4).

That I may test them, whether they will walk in my law—Whether they will observe the commands associated with it: viz., that they will not leave any overnight, and that they will not go out on the Sabbath to gather it.

5 On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily.”

Rashi’s Commentary

It will be twice as much—For today and for tomorrow.

Twice as much as they were accustomed to gather each day of the other days of the week. I say that the words, “what they bring, and it will be twice as much,” imply that after they bring it home they will find it double in measure of what they gather and measure each day. This is the force of: “they gathered twice as much bread” (v. 22). Their gathering was found by them to be twice as much bread, and this is the meaning of (v. 29), “therefore on the sixth day he gives you bread for two days.” He gives you a blessing—foison in French—abundance in the house that you may fill the omer twice for two days of bread.

6 So Moses and Aaron said to all the people of Israel, “At evening you shall know that it was the Lord who brought you out of the land of Egypt”

Rashi’s Commentary

עֶרֶב is the same as בָּעֶרֶב at evening.

You shall know that it was the Lord who brought you out of the land of Egypt—Since you said to us (v. 3), “For you have brought us out” you shall know that it was not we who brought you out, but it was God who brought you out for he will bring quails for you.

7 and in the morning you shall see the glory of the Lord, because he has heard your complaints against the Lord. For what are we, that you complain against us?”

Rashi’s Commentary

And in the morning you shall see—This was not stated in reference to “and behold, the glory of the Lord appeared in the cloud” (v. 10), but this is what he said to them: In the evening you shall know that his hand has the power to give you your desire and he will give you meat; but not with a radiant countenance will he give it to you, because you have asked him something that is not proper and out of a full stomach; but the bread for which you have asked out of necessity—when it falls in the morning you will behold the glory of the radiance of his countenance, because he will make it fall for you in a manner that is indicative of his love (Mekhilta d’Rabbi Yishmael 16:7)—in the morning, when there is yet time to prepare it, and there shall be dew above it and dew below it as though it were carefully packed in a chest (Yoma 75b).

Your complaints against the Lord—This is the same as your complaints, which are against the Lord.

For what are we—Of what importance are we?

That you complain—Your sons, and your wives, and your daughters and the mixed multitude. Perforce, I must explain the word תַלִּינוּ in the sense of “you do something,” (i.e., the hiph’il conjugation), because of its (the “lammed’s”) “dagesh” and the way it is read; because if it were weak (i.e., without a “dagesh”), I would explain it in the sense of “you do something” (our kal), just as (Exo 17:3) “and the people grumbled (וַיָלֶן) against Moses,” or, if there was still a “dagesh” but there was no “yud” in it, so that it could be read תִלּוֹנוּ, I would explain it as meaning “you complain.” Now, however, it being as it is, it must imply “you make others grumble,” just as in the case of the spies it states (Num 14:36), “and they made all the congregation grumble (וַיַלִינוּ) against him.”

8 And Moses said, “When the Lord gives you in the evening meat to eat and in the morning bread to the full, because the Lord has heard your complaints that you complain against him—what are we? Your complaints are not against us but against the Lord.”

Rashi’s Commentary

Meat to eat—But not to be satiated. The law thus teaches us a rule of conduct—that one should not eat meat to satiety. And what did he see (what reason had he) that he made bread fall for them in the morning and meat in the evening? Because the bread they asked for was a proper thing to demand since it is impossible for a person to exist without bread; but meat they asked for improperly, for they had abundant cattle, and besides it was possible for them to exist without meat. On this account he gave it to them at evening, at a time of (when it would cause them) trouble, a manner which was not favourable to them (Mekhilta d’Rabbi Yishmael 16:8; Yoma 75).

That you complain against him—You are making others who hear you complaining complain.

But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?” MAT 9:4

Whoever receives you receives me, and whoever receives me receives him who sent me. MAT 10:40

The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me. LUK 10:16

41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.”

42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?”

43 Jesus answered them, “Do not grumble among yourselves.” JOH 6:41-43

Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me. JOH 13:20

Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. ROM 13:2

Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you. 1TH 4:8

9 Then Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the Lord, for he has heard your grumbling.’ ” EXO 16:2-9

Rashi’s Commentary

Come near—To the place where the cloud will descend.

2 Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the Lord?”

Rashi’s Commentary

Why do you test the Lord by saying, “Will he be able to give water in an arid land?”

Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’ ” MAT 4:7

1 And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven.

2 He answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’

3 And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.” MAT 16:1-3

3 But the people thirsted there for water, and the people grumbled against Moses and said, “Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?” EXO 17:2-3

Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last. ACT 12:23

7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels

8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 2TH 1:7-8

By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them. HEB 11:28

Then I heard a loud voice from the temple telling the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.” REV 16:1

EXO 13

Pillars of Cloud and Fire

17 When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, “Lest the people change their minds when they see war and return to Egypt.”

Rashi’s Commentary

When Pharaoh let . . . God did not lead them—And did not lead them, just as (Exo 32:34), “Go, lead (נְחֵה) the people,” and (Pro 6:22) “When you walk, they will lead (תִּנְחֶה) you.”

Although that was near, and it would therefore be easy to return by the same route to Egypt. Of aggadic midrashim there are many (cf. Mekhilta d’Rabbi Yishmael 13:17).

Lest . . . change their minds—They cherish a different thought about the fact that they left Egypt and set their hearts on returning (cf. Rashi on Gen 6:6).

When they see war—For instance the war mentioned in (Num 14:45) “And the Amalekites and the Canaanites descended, etc.” If they had proceeded by the direct route they would have then turned back. If, when he led them about by a circuitous way, they said (Num 14:4), “Let us choose a leader and go back to Egypt,” had he led them by a direct route how much the more certainly would they have spoken so.

Megillah 31a:6

The baraita continues: On the last Festival day of Passover, they read the portion of “When Pharaoh let the people go” (Exo 13:17-15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (2Sa 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deu 15:19-16:17), and they read as the haftara the portion of “This very day” (Isa 10:32-12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.

Megillah 31a:7

Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Select the bull, consecrate with money, cut in the wilderness, send the firstborn. This alludes to the following portions: “Go and select your lambs” (Exo 12:21-51) and “A bull or sheep” (Lev 22:26-23:44); “Consecrate to me all the firstborn” (Exo 13:1-16) and “If you lend money to any of my people” (Exo 22:24-23:19); “Cut for yourself” (Exo 34:1-26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Num 9:1-14); “When Pharaoh let the people go” (Exo 13:17-15:26) and “All the firstborns” (Deu 15:19-16:17).

EXO 14

11 They said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt?

Rashi’s Commentary

Is it because there are no graves—Is it on account of the want—because there are no graves in Egypt in which to be buried—that you have taken us out of there? Old French si por falyanze de non fosses.

12 Is not this what we said to you in Egypt: ‘Leave us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.”

Rashi’s Commentary

Is not this what we said to you in Egypt—And where had they said this? (Exo 5:21) “And they said to them, ‘The Lord look on you and judge’ ” (Mekhilta d’Rabbi Yishmael 14:11).

מִמֻּתֵנוּ means than to die. If the word had been punctuated with a “melupum” (our “cholam,” i.e., מִמּוֹתֵנוּ) it would have to be explained “than our death” but now that it is punctuated with a “shuruk” it must be explained by “than we should die.” And similar is (Exo 16:3), “Would that we had died i.e., “that we would die.” Similar is (2Sa 19:1), “If only I had died (מּוּתֵי) instead of you” in the history of Absalom, which means “I should have died.” It is an infinitive like (Zep 3:8) “for the day when I rise up (קוּמִי),” and as (2Ch 18:26) “until I return (ֹשוּבִי) in peace”—which signify that I rise up, that I return.

What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God. MAR 1:24

7 And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.”

17 And they began to beg Jesus to depart from their region.

18 As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. MAR 5:7, 17-18

EXO 15

23 When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah.

Rashi’s Commentary

They came to Marah—The word מָרָתָה is the same as לְמָרָָה: a “hey” at the end of a word replaces a “lammed” at its beginning (as a prefix). The “thav” takes the place of the “hey” which is rooted in (an integral part of) the word מָרָָה; when it is joined with another letter, viz., when it is attached to the “hey” which is added to the word in place of the “lammed,” the “hey” of the primary form is changed into a “thav.” Thus, also, every “hey” which is a root-letter is changed into a “thav” when it is joined to another letter. E. g., we have (Isa 27:4) “I have no wrath (חֵמָה)” but (Est 1:12) “and his wrath (וַחִמָתוֹ) burned within him.” You see that the “hey” of the ground-form is changed into a “thav” because it is to be joined to the “vav” which has been added. Similar are: (Lev 25:44) “bond servants and handmaids (וְאָמָה),” but (Gen 30:3) “Here is my handmaid (אִמָתִי) Bilhah”; (Gen 2:7) “a living (חַיָה) creature,” but (Job 33:20) “so that his life (חַיָתוֹ) loathes bread”; (Jdg 4:5) “between Ramah (הָרָמָה),” becomes (1Sa 7:17) “Then he would return to Ramah (הָרָמָתָה).”

24 And the people complained against Moses, saying, “What shall we drink?”

Rashi’s Commentary

Complained—This is a Niphal form, and similarly the Targum is a Niphal form: וְאִתְרַעִמוּ. And such is the way in which the expression denoting complaint is employed: to refer back the matter (the action of complaining) to the person; thus one says מִתְלוֹנֵן and מִתְרוֹעֵם and one does not say לוֹנֵן and רוֹעֵם. So, too, the Frenchman says “Decomplenst sey.” He turns back the matter to himself by saying, “Sey.”

Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? MAT 6:25

nor grumble, as some of them did and were destroyed by the Destroyer. 1CO 10:10

Do all things without grumbling or disputing PHP 2:14

These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage. JUD 1:16

EXO 16

2 And the whole congregation of the people of Israel grumbled against Moses and Aaron in the wilderness,

Rashi’s Commentary

Grumbled, because the bread had come to an end.

3 and the people of Israel said to them, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.”

Rashi’s Commentary

Would that we had died—The word מוּתֵנוּ means “that we would have died,” but it is not a noun with the same meaning as מוֹתֵנוּ “our death,” but it is an infinitive like עִשׂוֹתֵנוּ and חִנוֹתֵנוּ and שׁוּבֵנוּ which signify “that we should make,” “that we should encamp,” “that we should return.” In the Targum it is rendered by the Targum rendering of (Num 14:2) “Would that we had died” (cf. Rashi on Exo 14:12).

And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” ACT 26:29

Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 1CO 4:8

I wish you would bear with me in a little foolishness. Do bear with me! 2CO 11:1

8 And Moses said, “When the Lord gives you in the evening meat to eat and in the morning bread to the full, because the Lord has heard your complaints that you complain against him—what are we? Your complaints are not against us but against the Lord.”

Rashi’s Commentary

Meat to eat—But not to be satiated. The law thus teaches us a rule of conduct—that one should not eat meat to satiety. And what did he see (what reason had he) that he made bread fall for them in the morning and meat in the evening? Because the bread they asked for was a proper thing to demand since it is impossible for a person to exist without bread; but meat they asked for improperly, for they had abundant cattle, and besides it was possible for them to exist without meat. On this account he gave it to them at evening, at a time of (when it would cause them) trouble, a manner which was not favourable to them (Mekhilta d’Rabbi Yishmael 16:8; Yoma 75).

That you complain against him—You are making others who hear you complaining complain.

But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?” MAT 9:4

Whoever receives you receives me, and whoever receives me receives him who sent me. MAT 10:40

The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me. LUK 10:16

41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.”

42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?”

43 Jesus answered them, “Do not grumble among yourselves.” JOH 6:41-43

Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me. JOH 13:20

Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. ROM 13:2

Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you. 1TH 4:8

9 Then Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the Lord, for he has heard your grumbling.’ ”

Rashi’s Commentary

Come near—To the place where the cloud will descend.

EXO 17

2 Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the Lord?”

Rashi’s Commentary

Why do you test the Lord by saying, “Will he be able to give water in an arid land?”

Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’ ” MAT 4:7

1 And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven.

2 He answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’

3 And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.” MAT 16:1-3

4 So Moses cried to the Lord, “What shall I do with this people? They are almost ready to stone me.”

Rashi’s Commentary

If I wait, they will stone me.