Parasha Vayakhel/Pekudei

The Gathering

Netzarim Emunah Chumash Commentary 91

Rashbam on Exodus 34:34 ‫יסיר‬ ‫את‬ ‫המסוה‬, whenever Moses had to convey

HaShem’s instructions to the people he still did not cover his forehead with the

cloth he had removed in order to communicate with HaShem. Once he

concluded conveying HaShem’s words he would again cover his forehead. When

HaShem would address him, or he would wish to address HaShem, he did so

without wearing the ‫מסוה‬.


Rashbam on Exodus 35:1 ‫ויקהל‬, he assembled the people in order to collect the

half shekel from all those who were of age. He also warned the people

concerning the building of the Tabernacle.


Rashbam on Exodus 35:3 ‫לא‬ ‫תבערו‬ ‫אש‬, seeing that in connection with the

festivals the Torah wrote that work in connection with the preparation of food

was permitted on such days, meaning that the handling of fire was permitted.

(Exodus 12:16) Moses had specifically permitted baking and cooking

(Exodus 16:23). In view of this the Torah considered it as necessary to

repeat the prohibition of handling fire on the Sabbath. If this kind of work was

prohibited on the Sabbath, other work which was far less urgent was certainly

prohibited also.


Rashbam on Exodus 35:8 ‫ולקטורת‬, you should bring various kinds of spices in

order to prepare the incense.


Rashbam on Exodus 35:19 ‫לשרת‬ ‫בקודש‬, to cover the various furnishings of the

Tabernacle during the periods the Israelites were traveling.


Rashbam on Exodus 35:21 ‫למלאכת‬ ‫אוהל‬ ‫מועד‬, the carpets of the Tabernacles and

the dividing curtain. ‫לכל‬ ‫עבודתו‬, the curtains around the courtyard and the

sacred vessels.


Rashbam on Exodus 35:25 ‫חכמת‬ ‫לב‬, a wise woman. When the word ‫חכמת‬ is

vocalized with the chataf kametz, it is a noun. The word occurs in that sense

in Kings I 5:10 ‫חכמת‬ ‫מצרים‬ . ‫בידיה‬ ‫טוו‬ , each of these women spun with her own



Rashbam on Exodus 35:27 ‫והנשיאים‬ ‫הביאו‬ ‫את‬ ‫אבני‬ ‫השוהם‬, these were the gemstones

on which the names of the tribes were inscribed.


Rashbam on Exodus 35:28 ‫ולשמן‬ ‫המשחה‬, the hin of pure olive oil.


Rashbam on Exodus 35:34 ‫ולהורותם‬, and to teach others.


Rashbam on Exodus 36:6 ‫אל‬ ‫יעשו‬ ‫עוד‬ ‫מלאכה‬. Seeing that the women had done

the spinning in their homes, as we know from 35,25 “they brought, etc.” [the

Netzarim Emunah Chumash Commentary 92

author explains the use of indirect word ‫יעשו‬ instead of ‫תעשו‬ i.e. that Moses did

not address the women directly. Ed.]


Rashbam on Exodus 36:7 ‫דים‬, the letter ‫ם‬ at the end is an addition similar to

‫ריק‬ and ‫ריקם‬. We explained this on Exodus 8:13with the word ‫כנם‬.


Rashbam on Exodus 36:8 ‫ויעשו‬ ; ‫כל‬ ‫חכם‬ ‫לב‬ first they fashioned the Tabernacle

itself; after that they made the furnishings, etc., as I explained on Exodus



Rashbam on Exodus 38:21 ‫אלה‬ ‫פקודי‬, the count of the silver, gold, and copper



Rashbam on Exodus 38:25 ‘ ‫וכסף‬ ‫פקודי‬ ‫בעדה‬ ‫מאת‬ ‫ככר‬ ‫וגו‬, the author explains how

the amount is arrived at, 1 talent being 3000 shekel so that the 600.000 half

shekel per head collected amounted to 100 talents, plus the small change

mentioned here.


Rashbam on Exodus 39:29 ‫ואת‬ ‫האבנט‬ ‫שש‬ ‫משזר‬, our sages in Yuma 6 are of two

minds if the avnet mentioned here was that of the High Priest or if it refers to

the ones worn by the ordinary priests.


Rashbam on Exodus 39:32 ‫ותכל‬, the construction of this word

parallels Genesis 43:34‫ותרב‬, where the Torah describes the gift Joseph gave

to his brother Binyamin as being larger than the ones he gave to his other



Rashbam on Exodus 40:29 ‫ויעל‬ ‫עליו‬, Aaron and his sons. ‫את‬ ‫העולה‬ ‫והמנחה‬, every



Rashbam on Exodus 40:35 ‫ולא‬ ‫יכול‬ ‫משה‬ ‫לבא‬ ‫אל‬ ‫אהל‬ ‫מועד‬, at the time it was

standing, assembled. ‫כי‬ ‫שכן‬ ‫עליו‬ ‫הענן‬, immediately after it had been put up. This

was a way of HaShem demonstrating His love for the people of Usrael. Later on,

the cloud moved from being over the Tabernacle and filling the whole

Tabernacle with its presence and concentrated on being above the Holy Ark.

This has been explained inExodus 25:22where the Torah defines the site of

the Shechinah as being between the two cherubs on the kapporet, the lid of

the Holy Ark. Moses is described as hearing the voice of HaShem originating

from the area between the extended wings of these two figurines. (Numbers

7:89) We find something similar when the Temple Solomon had built was

inaugurated (Kings I 8:11) that the priests could not enter due to the

presence of HaShem which filled the Temple. HaShem also had appeared in a

cloud, much as He had in the desert. Subsequently, He reduced His presence

to the area we just described, enabling the priests to perform their duties.

Anyone who pays careful attention to the words of our Creator will not depart

Netzarim Emunah Chumash Commentary 93

in his exegesis from that of my grandfather Rabbi Shlomoh (Rashi). Most of

the laws of the Torah which have been attributed through exegesis as being

derived from the text of the written Torah are very close to the plain meaning

of the written text. The basic approach to his exegesis was to derive meanings

from superfluous words or letters, or from missing words or letters in the text

of the written Torah. It would be well if you also accepted what I have

explained and you would do well not to ignore it. [the author

paraphrases Kohelet 7:18Ed]

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