Skip to main contentSkip to Content

I Kings 7

מלכים א׳ ׀ךק ז׳

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 7 of 22 | Day: 107 of 742

Date: May 29, 2026


קלאוד על הנ׮ך

I Kings 7 is the chapter of the vessels and the buildings — the great account of how the Beit HaMikdash was furnished and of the parallel palace complex Shlomo built for himself. After the strict architectural focus of chapter 6 on the House itself, chapter 7 widens the field of vision dramatically. It opens with thirteen years of Shlomo’s palace construction (a full almost-twice the seven years it took to build the Temple), turns to the master Phoenician bronze-worker Chiram, and then walks methodically through the great bronze vessels of the Temple courtyard — the two pillars Yachin and Boaz, the molten Sea, the ten ornate laver-stands, and the ten lavers upon them — before concluding with the smaller gold vessels of the Heichal interior and the deposit of David’s consecrated treasures. It is one of the longest and most technically detailed chapters in Tanakh, but its underlying movement is from outside to inside: from Shlomo’s secular grandeur, through the bronze courtyard of the Temple, into the gold-and-fire heart of the sanctuary at last.

The chapter’s opening twelve verses describe Shlomo’s palace, an assemblage of grand structures that took thirteen years to complete — strikingly almost double the seven years required for the Beit HaMikdash itself. Chazal noted this without comment, but the implicit moral is hard to miss: the king of Israel built the House of God faster than he built his own house, but he then did build a much larger compound for himself. The buildings are catalogued: the Beit Ya’ar HaLevanon (“House of the Forest of Lebanon”), 100×50×30 cubits, named for its forty-five massive cedar columns that gave it the appearance of a cedar forest indoors and which housed Shlomo’s famous gold shields (II Divrei Hayomim 9:16); the Ulam HaAmudim, a colonnaded portico fifty by thirty cubits; the Ulam HaKisei (“Throne Hall”), where Shlomo would sit in judgment, paneled in cedar from floor to ceiling; the king’s private residence in an interior courtyard; and a separate palace for Bat Pharaoh, the daughter of Pharaoh whom Shlomo had married. The masonry throughout was of avanim yekarot, costly hewn stones cut to exact dimensions, with the same three-stone-and-one-cedar courtyard pattern that the Temple’s inner court used. The palace, in other words, was magnificent — and the chapter takes care to note that even its walls and beams were of the same architectural quality as the Temple’s. This is the high noon of Shlomo’s reign, the visible glow of the empire we saw in chapter 5.

The chapter’s center is the figure of Chiram from Tzor — not the king (who was the Chiram of chapter 5), but a master bronze craftsman bearing the same Phoenician royal name. He is the son of a widow from the tribe of Naphtali married to a man of Tzor; he combines Israelite and Phoenician parentage, and he is described in language consciously echoing Bezalel of the Mishkan: “filled with wisdom, with understanding, and with knowledge to do all work in bronze” (verse 14). Just as the Mishkan had its master craftsman from the tribe of Yehuda, Shlomo’s Mikdash has its master craftsman with Phoenician training and an Israelite mother — a fitting human realization of the diplomatic alliance forged in chapter 5. Chiram comes to Yerushalayim and executes every bronze object the Temple courtyard requires.

The bronzework is described with an intensity matched only by the description of the Mishkan itself in Shemot. The two great pillars — eighteen cubits tall, twelve cubits in circumference, with five-cubit capitals decorated with networks of pomegranates and lily-shaped tops — are placed at the entrance of the Heichal: the right-hand pillar named Yachin (“He shall establish”) and the left-hand pillar named Boaz (“In Him is strength”). The names are themselves a theological declaration: the House stands by divine establishment and divine strength, not by human power. The Yam (molten Sea) is then described — a vast circular bronze vessel ten cubits across, five cubits high, holding two thousand bath of water, resting on the backs of twelve bronze oxen arranged in four trios facing the four directions of the compass. It is the courtyard’s water reservoir for the priests’ purifications, but its imagery — twelve oxen, four directions, world-spanning — is cosmic. The chapter then describes the mechonot, ten elaborate wheeled bronze laver-stands, four cubits square and three high, decorated with lions, oxen, cherubim, and palms, with bronze wheels like chariot wheels, designed so the lavers could be moved within the courtyard for the priests’ service. Each stand carried a laver holding forty bath of water; five stands stood on the south side of the Temple, five on the north. The Sea itself sat on the southeast corner, providing the priests’ immersion-bath while the lavers provided ongoing water for sacrificial-service rinsing.

The chapter’s final movement turns to the gold vessels of the Heichal interior. Where the courtyard was bronze, the Heichal is gold: the gold mizbach haketoret, the gold shulchan for the lechem hapanim, the ten golden menorot (five on the south, five on the north of the Heichal — an expansion of the Mishkan’s single Menorah), the gold flowers and lamps and tongs and cups and snuffers and spoons and incense-pans, even the gold sockets for the doors of the Devir and Heichal. The contrast between bronze (outdoor service) and gold (indoor sanctity) is deliberate and exact, mirroring the Mishkan’s same architecture of escalating preciousness as one moves inward. The chapter closes with a quiet but profound act: Shlomo brings in David’s consecrated treasures — the silver, gold, and vessels his father had set aside through years of war and diplomacy — and deposits them in the Temple treasuries. David could not build the House, but his lifetime of accumulating its materials is finally laid to rest within the building his son completed. The Temple thus arrives at the end of chapter 7 fully built, fully furnished, fully provisioned. In chapter 8, Shlomo will dedicate it.


׀ךק ז׳ · Chapter 7

׀סוק א׳ · Verse 1

Hebrew:

וְאֶת֟ב֌ֵיתוֹ֙ ב֌֞נ֣֞ה שְׁלֹמֹ֔ה שְׁלֹ֥שׁ עֶשְׂךֵ֖ה שׁ֞נ֑֞ה וַיְכַ֖ל אֶת֟כ֌ׇל֟ב֌ֵית֜וֹ׃

English:

And it took Solomon thirteen years to build his palace, until his whole palace was completed.

The chapter pivots: after seven years on Hashem's House (6:38), Shlomo spent thirteen years on his own palace complex. Rashi: 'in heaven's work he hurried, in his own he was slow — the verse tells this in his praise.' Metzudat David: he never tired or grew bored — he saw it through to full completion. Radak notes the total of 20 years (Temple + palace) matches 'mikketz esrim shana' in I Kings 9:10.
ךש׎יRashi
וְאֶת ב֌ֵיתוֹ ב֌֞נ֞ה שְׁלֹמֹה שְׁלשׁ עֶשְׂךֵה שׁ֞נ֞ה. שֶׁב֌֎מְלֶאכֶת ג֌֞בוֹה֌ַ נ֎זְד֌֞ךֵז, ו֌בְשֶׁל֌וֹ נ֎תְעַ׊֌ֵל, ו֌בְשׁ֎בְחוֹ ס֎׀֌ֵך הַכ֌֞תו֌ב.
Shlomo built his [own] house in thirteen years. In work of the Most High he hurried,1Shlomo built the Beis Hamikdosh in seven years as stated in 6:38 above. but in his own [work] he was slow; the text tells this to praise him.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌֎֜בֶן אֶת֟ב֌ֵ֣ית ׀ יַ֣עַך הַל֌ְב֞נ֗וֹן מֵא֚֞ה אַמ֌֞րה אׇךְכ֌וֹ֙ וַחֲמ֎שׁ֌֎րים אַמ֌֞ה֙ ךׇחְב֌֔וֹ ו֌שְׁלֹשׁ֎֥ים אַמ֌֖֞ה קוֹמ֞ת֑וֹ עַ֗ל אַךְב֌֞ע֞ה֙ טו֌ךֵי֙ עַמ֌ו֌דֵ֣י אֲך֞ז֎֔ים ו֌כְךֻת֥וֹת אֲך֞ז֎֖ים עַל֟ה֞עַמ֌ו֌ד֎֜ים׃

English:

He built the Lebanon Forest House with four rowsaLebanon Forest House with four rows So called because of the rows of cedar columns. Septuagint reads “three rows” instead of “four rows”; cf. v. 3. of cedar columns, and with hewn cedar beams above the columns. Its length was 100 cubits, its breadth 50 cubits, and its height 30 cubits.

The first palace structure: **Beit Ya'ar HaLevanon** ('House of the Forest of Lebanon'), 100×50×30 cubits. Rashi/Radak (citing Targum): 'beit mikrat malkaya' — a royal cooling-house. Metzudat David: either named for its many wood-pillared resemblance to a forest, or built within the Lebanon-forest area as a summer-cooling palace per ancient royal custom. Four rows of cedar pillars supported cut-cedar beams above.
ךש׎יRashi
ב֌ֵית יַעַך הַל֌ְב֞נוֹן. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: ב֌ֵית מְקֵךַת מַלְכַי֌֞א. ו֌כְךֻתוֹת אֲך֞ז֎ים. קוֹךוֹת אֲך֞ז֎ים, לְאֹךֶךְ הַב֌ַי֎ת ה־י־ה טו֌ך עַמ֌ו֌ד֎ים ב֌ַק֌ַךְקַע, וְהַכ֌ְךו֌תוֹת מֵעַמ֌ו֌ד לְעַמ֌ו֌ד.
The house of the Forest of Lebanon. [Targum] Yonoson translated, "a house for the cooling of kings."2Alternatively, it is called "the house of the forest" because the house was constructed with many wooden pillars which gave it an appearance of a forest; or the house was actually located in the forest of Levanon.—Metzudas Dovid. And cut beams of cedar. Beams of cedar were along the length of the house. There was a row of columns on the ground and the cut beams from column to column.

׀סוק ג׳ · Verse 3

Hebrew:

וְס֞׀ֻ֣ן ב֌֞אֶ֗ךֶז מ֎מ֌ַ֙עַל֙ עַל֟הַ׊֌ְל֞עוֹת֙ אֲשֶׁ֣ך עַל֟ה֞עַמ֌ו֌ד֎֔ים אַךְב֌֞ע֎֖ים וַחֲמ֎שׁ֌֑֞ה חֲמ֎שׁ֌֥֞ה ע֞שׂ֖֞ך הַט֌֜ו֌ך׃

English:

It was paneled above with cedar, with the planksbplanks Apparently the “planks” connected the columns longitudinally, and the “beams” (v. 2) connected the planks transversely. that were above on the 45 columns—15 in each row.

The ceiling: 45 cedar boards in three rows of 15 each, spanning the gaps between the four columns of cedar pillars. Rashi: each row of cedar planks ran the width of one gap, length-to-length, laid across the ribs. Metzudat David: each plank was 33⅓ cubits long and 3⅓ cubits wide, distributed across the bays formed by the four column-rows.
ךש׎יRashi
וְס֞׀ֻן ב֌֞אֶךֶז. ק֎ךו֌י עֲל֎י֌֞ה מ֎ל֌ְמַעְל֞ה. עַל הַ׊֌ְל֞עֹת. מְח֎׊֌וֹת עֶלְיוֹנוֹת שֶׁעַל הַכ֌ְךו֌תוֹת, אַךְב֌֞ע֞ה מְח֎׊֌וֹת זֶה אֶל זֶה ב֌֞ךֹחַב, מְשׁו֌כ֎ים לְאֹךֶךְ הַב֌ַי֎ת, כ֌ֻל֌֞ן ׀֌ְת֞ח֎ים וְחַל֌וֹנוֹת, כ֌֎י ב֌ֵית הַק֌ַי֎ץ הו֌א ע֞שׂו֌י לַאֲו֎יך, וְעַל אוֹת֞ן מְח֎׊֌וֹת ק֎ךו֌י הַס֌֎׀֌ו֌ן, אַךְב֌֞ע֎ים וַחֲמ֎ש֌ׁ֞ה נְס֞ך֎ים ה֞יו֌ הַס֌֎׀֌ו֌ן, שְׁלשׁ֞ה טו֌ךֵי נְס֞ך֎ים (ל֎שְׁלשׁ֞ה חֲל֞ל֎ים), שֶׁב֌ֵין אַךְב֌ַע טו֌ךֵי ה֞עַמ֌ו֌ד֎ים, חֲמ֎ש֌ׁ֞ה ע֞שׂ֞ך נְס֞ך֎ים הַט֌ו֌ך (כ֌ְלוֹמַך נְתו֌נ֎ים ב֌ֵין כ֌֞ל חֲלַל חֲמ֎ש֌ׁ֞ה ע֞שׂ֞ך מֵהֶם) א֞ךְכ֌֞ן ל֞ךֹחַב שֶׁב֌ֵין טו֌ך לְטו֌ך, וְך֞חְב֌֞ן לְאֹךֶךְ הַב֌ַי֎ת זֶה אֵ׊ֶל זֶה.
It was covered with cedar. A ceiling over it from above. On top of the boards. The upper partitions which were on the cut [beams]. Four partitions, one next to the other along the width and extending along the length of the house. Each had openings and windows, because this was a summer home made for air. And on those partitions was the covering of the ceiling. The ceiling was [made] of forty-five boards, three rows of boards (for the three spaces) between the four rows of columns, fifteen boards to each row (i.e., fifteen of them were placed in each space). Their length was along the width of each row and their width was along the length of the house, one next to the other.

׀סוק ד׳ · Verse 4

Hebrew:

ו֌שְׁקֻ׀֎֖ים שְׁלֹשׁ֣֞ה טו֌ך֎֑ים ו֌מֶחֱז֥֞ה אֶל֟מֶחֱז֖֞ה שׁ֞לֹ֥שׁ ׀֌ְע֞מ֎֜ים׃

English:

And there were three rows of window frames, with three tiers of windows facing each other.

The summer-house had three rows of windows on each wall, arranged so that the windows on one wall directly faced the windows on the opposite wall — cross-ventilation for the cooling-house function. Metzudat David: three tiers of windows stacked vertically, in three rows along the walls; window-to-window alignment three times across each section. Radak: 'shekufim' here means 'lookout windows' (per his reading in I Kings 6:4 — *one who looks through them*).
ךש׎יRashi
ו֌שְׁקֻ׀֎ים שְׁלשׁ֞ה טו֌ך֎ים. וְעוֹד ע֞שׂ֞ה ק֎ךו֌י אֵ׊ֶל שְׁלשׁ֞ה טו֌ך֎ים הַנ֌ְס֞ך֎ים, ו֌שְׁלשֶׁת טו֌ךֵי הַש֌ְׁקו֌׀֎ים, כ֌֎י ךֹחַב שֶׁל חֲמ֎ש֌ׁ֞ה ע֞שׂ֞ך נְס֞ך֎ים, לֹא ק֮׹־ה אֶת הַב֌ַי֎ת ב֌ְכ֞ל א֞ךְכ֌וֹ, שֶׁהו֌א מֵא֞ה אַמ֌֞ה, וְע֞שׂ֞ה אֶ׊ְלוֹ לְק֞ךוֹת הַב֌ַי֎ת ק֎ךו֌י שֶׁל נְס֞ך֎ים קְטַנ֌֎ים, נְתו֌נ֎ים עַל מֵך֎ישׁ֎ין קְטַנ֌֎ים הַנ֌וֹת֞ך֎ים (ש־׹֮יךְ לוֹמַך: הַנ֌ְתו֌נ֎ים) מ֎ט֌ו֌ך כ֌ְךו֌תוֹת אֲך֞ז֎ים אֶל טו֌ך, שְׁלשׁ֞ה מֵך֎ישׁ֎ין זֶה אֵ׊ֶל (ש־׹֮יךְ לוֹמַך: לְסוֹף) זֶה, ו֌שְׁקו֌׀֎ין מ֎ש֌ְׁנֵי ׊֎ד֌ֵיהֶן, כ֌ְעֵין מַשְׁקוֹף שֶׁהַד֌ֶלֶת שׁוֹקֵף ב֌וֹ, וְעַל אוֹת֞ן שְׁקו֌׀֎ין, ך֞אשֵׁי הַנ֌ְס֞ך֎ים הַק֌ְטַנ֌֎ים נְתו֌נ֎ים ב֌וֹ, א֞ךְכ֌֞ן שֶׁל נְס֞ך֎ים קְטַנ֌֎ים, כ֌ְנֶגֶד ך֞חְב֌֞ן שֶׁל נְס֞ך֎ים ג֌ְדוֹל֎ים שֶׁנ֌֞תַן ת֌ְח֎ל֌֞ה. ו֌מֶחֱז֞ה אֶל מֶחֱז֞ה. ך֞אשֵׁי נְס֞ך֎ים שֶׁל שׁ֞קו֌ף זֶה, לְמו֌ל (ך֞אשֵׁי) נְס֞ך֎ים שֶׁל (שׁ֞קו֌ף) זֶה. מֶחֱז֞ה. לְשׁוֹן ק֞׊ֶה, ו֌מְנַחֵם כ֌ֵן ׀֌וֹתְךוֹ, וַחֲבֵךוֹ: אֶל מְחוֹז חֶ׀ְ׊֞ם, וְכ־ל ח֞ז֎ית שֶׁב֌֎לְשׁוֹן מ֎שְׁנ֞ה, כ֌֞ךְ הו֌א ב֌ְסֵדֶך מַעֲךֶכֶת הַת֌֞מ֎יד; וְכֵן הו֌א עוֹשֶׂה (ח֞ז֎ית) מ֎ב֌ַחו֌ץ, ב֌ְ׀ֶךֶק הַש֌ֻׁת֌֞׀֎ין ב֌ְב֞ב֞א בַתְך֞א. וְיוֹנ֞ת֞ן אַף הו֌א ת֌֎ךְג֌ְמוֹ: זְוֵי ל֞קֳבֵל זְוֵי. אֲב֞ל 'שְׁקֻ׀֎ים אֲטֻמ֎ים'; וְכֵן: ךְבֻע֎ים שׁ֞קֶף, כ֌ֻל֌֞ם ת֌֎ךְג֌ֵם: כ֌ְלוֹנְס֞א.
There were three rows of windows. He also made another covering near the three rows of boards and the three rows of lintels,3According to Rashi שק׀ים are lintels. But Radak's opinion is that שק׀ים were look-out windows, as in 6:4 above. because the width of fifteen boards did not cover the house in its entire length which was one hundred amohs. And he made near it to cover the house, a covering of small boards placed on small beams which were left (should read "placed") from one row of [the long] cut beams to the other, three small beams one next to (should read "at the end of") the other, and lintels on both their sides, similar to a lintel against which the door strikes. And on those lintels the ends of the small boards were placed, the length of the small boards opposite the width of the larger boards which he installed first. And each window faced the other window. The ends of the boards of this lintel were opposite (the ends of) the boards of this one (lintel). Window. An expression of "an edge," and so did Menachem interpret it and he related it to, "to their desired boundary [מחוז],"4Tehillim 107:30. and every "חזית" in the language of the Mishnah is thus, [as] in the order of arranging the daily sacrifice,5See Mishnayos Tamid 2:4. and also "he should made (a ledge) from the outside," in the chapter of "The Partners" in [Maseches] Bava Basra.6 2a. [Targum] Yonoson also, rendered this, "a projection opposite a projection," but "שקו׀ים אטומים"7Above 6:4. and likewise, "ךבועים שקף,"8Below v. 5. he translated them all "beams."

׀סוק ה׳ · Verse 5

Hebrew:

וְכׇל֟הַ׀֌ְת֞ח֎֥ים וְהַמ֌ְזו֌ז֖וֹת ךְבֻע֎֣ים שׁ֑֞קֶף ו֌מ֧ו֌ל מֶחֱז֛֞ה אֶל֟מֶחֱז֖֞ה שׁ֞לֹ֥שׁ ׀֌ְע֞מ֎֜ים׃

English:

All the doorways and doorpostscdoorposts Septuagint reads “windows.” had square frames—with three tiers of windows facing each other.

The doorways and doorposts were *square* — not arched as in typical Heichal-style entrances. Rashi: a king's summer-house is built with many entrances for air-circulation, hence its 'forest house' nickname. Metzudat David: rectangular openings with straight lintels (not curved); the small windows above each door also square; entrances aligned with windows in the same window-to-window facing pattern.
ךש׎יRashi
וְכ־ל הַ׀֌ְת֞ח֎ים וְהַמ֌ְזו֌זֹת. שֶׁס֌ְת֞ם מ֎ק֌֎יךַת מְל־כ֮ים ע֞שׂו֌י ׀֌ְת֞ח֎ים ׀֌ְת֞ח֎ים, מ֎׀֌ְנֵי ה֞אֲו֎יך, ו֌לְכ֞ךְ קְך֞אוֹ ב֌ֵית יַעַך, שֶׁד֌וֹמֶה לְיַעַך. ךְבֻע֎ים שׁ֞קֶף. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: מְךַב֌ְע֎ין וַחֲ׀֞ן כ֌ְלֵנְס֞א. ו֌מְחֻ׀֌֎ין ה֞יו֌ הַ׀֌ְת֞ח֎ים ב֌֎נְס֞ך֎ים ד֌ַק֌֎ין ך֎ב֌ו֌ע֎ין ה֞יו֌ כ֌֎שְׁא֞ך ׀֌֎תְחֵי ב֌֞ת֌֎ים, וְלֹא עֲשׂו֌י֎ין כ֌֎׀֌֞ה כ֌ְעֵין ׀֌֎תְחֵי או֌ל֞ם. ו֌מו֌ל מֶחֱז֞ה. ו֌מו֌ל שֶׁל מֶחֱז֞ה, מֵסֵב ל֎קְךַאת מֶחֱז֞ה ה֞אַחֶךֶת, ךֹאשׁ הַנ֌ֶסֶך ל֎קְךַאת ךֹאשׁ הַנ֌ֶסֶך, שׁ֞לשׁ ׀֌ְע֞מ֎ים ב֌ְכ֞ל ת֌֎קְך֞ה וְת֎קְך֞ה, וְאֵינ֎י יוֹדֵעַ הַאֵיךְ.
And all the entrances and doorposts. Because, generally, a king's [summer] home is made with many entrances because of the air, and it was therefore called "a forest house" because it was like a forest. Were square as was the window. [Targum] Yonoson translated, "square and covered the beams," [i.e.,] the entrances were covered with thin boards, that were square as other entrances of houses, and they were not made with a curved arch similar to the entrances of a great hall. And each window faced [the other window]. And the front of one edge was installed facing the other edge. The top of the board was towards the top of the other board, three times for each beam, but I do not know how.

׀סוק ו׳ · Verse 6

Hebrew:

וְאֵ֚ת או֌ל֞րם ה֞֜עַמ֌ו֌ד֎ים֙ ע֞שׂ֞֔ה חֲמ֎שׁ֌֎րים אַמ֌֞ה֙ אׇךְכ֌֔וֹ ו֌שְׁלֹשׁ֎֥ים אַמ֌֖֞ה ךׇחְב֌֑וֹ וְאו֌ל֞ם֙ עַל֟׀֌ְנֵיהֶ֔ם וְעַמ֌ֻד֎֥ים וְע֖֞ב עַל֟׀֌ְנֵיהֶ֜ם׃

English:

He made the portico of columns 50 cubits long and 30 cubits wide; the portico was in front of [the columns], and there were columns with a canopy in front of them.dthe portico was in front 
 a canopy in front of them Meaning of Heb. uncertain.

The second palace structure: the **Ulam HaAmudim** ('Portico of Pillars'), 50×30 cubits. Rashi: an entrance-hall before the Beit Ya'ar HaLevanon, serving as its formal approach. Metzudat David: standing on cedar columns, with additional outer columns before its entrance supporting a heavy beam (av) overhead for decoration and protection — a grand colonnaded entryway.
ךש׎יRashi
וְאֵת או֌ל֞ם ה֞עַמ֌ו֌ד֎ים. או֌ל֞ם ע֞שׂ֞ה ל֎׀ְנֵי ה֞עַמ֌ו֌ד֎ים ה֞אֵל֌ֶה, מ֞בוֹא לַב֌ַי֎ת, חֲמ֎ש֌ׁ֎ים אַמ֌֞ה א֞ךְכ֌וֹ, לְך֞חְב֌וֹ שֶׁל ב֌ַי֎ת שֶׁה֞י֞ה חֲמ֎ש֌ׁ֎ים אַמ֌֞ה, ו֌שְׁלשׁ֎ים ך֞חְב֌וֹ ל֎׀ְנֵי אֹךֶךְ מֶשֶׁךְ הַב֌ַי֎ת, אֶל֌֞א שֶׁל֌ְעוֹל֞ם הַמ֌֎ד֌֞ה יְתֵך֞ה קְךו֌י֞ה אֹךֶךְ, וְהַק֌ְ׊֞ך֞ה קְךו֌י֞ה ךֹחַב. וְאו֌ל֞ם עַל ׀֌ְנֵיהֶם. או֌ל֞ם ג֌֞בוֹה֌ַ ע֞שׂ֞ה עַל כ֌֞ל הַב֌ַי֎ת. וְעַמ֌ֻד֎ים וְע֞ב עַל ׀֌ְנֵיהֶם. וְעַל כ֌ְךו֌תוֹת אֲך֞ז֎ים שֶׁעַל ה֞עַמ֌ו֌ד֎ים הַת֌ַחְת֌וֹנ֎ים, ה֎׊֌֎יב עַל (ש־׹֮יךְ לוֹמַך: עוֹד) עַמ֌ו֌ד֎ים אֲחֵך֎ים, ו֌מְך֎ישׁ֎ין מֵעַמ֌ו֌ד לְעַמ֌ו֌ד, ה֞עַמ֌ו֌ד֎ים לֶאֱךֹג ב֌֞הֶן ׊ְל֞עוֹת מ֎ז֌ֶה ל֞זֶה, וְהֶע֞ב֎ים לְקֵךו֌י ה֞עֲל֎י֌֞ה, ע֞ב ה֮יא מֵךֵישׁ, כ֌ְמוֹ שֶׁש֌ׁ֞נ֎ינו֌ וְהֶע֞ב֎ים אֵל֌ו֌ הַמ֌ְך֎ישׁ֎ין.
An entrance hall of columns. He made an entrance before these columns as an entrance to the house. Its length was fifty amohs along the width of the house, which was fifty amohs, and thirty amohs its width before the extent of the length of the house, only that the longer measurement is always called the length and the shorter one is called the width.9I.e., "length" and "width" are relative to the structure being described. See Rashi 6:3 above. There was [another] entrance hall above them. He made a high entrance [around] the entire house. And columns and support beams upon them. And on the cut beams of cedar which were on the lower columns he erected on (should read "additional") columns and beams from column to column, the columns to connect boards from one to another, and the beams for the ceiling. "עב" is a beam [=מךיש], as we learned, "And the עבים, these are the beams."10Maseches Bava Kamma 67a.

׀סוק ז׳ · Verse 7

Hebrew:

וְאו֌ל֞րם הַכ֌֎ס֌ֵא֙ אֲשֶׁ֣ך י֎שְׁ׀֌ׇט֟שׁ֞֔ם אֻל֥֞ם הַמ֌֎שְׁ׀֌֖֞ט ע֞שׂ֑֞ה וְס֞׀֣ו֌ן ב֌֞אֶ֔ךֶז מֵהַק֌ַךְקַ֖ע עַד֟הַק֌ַךְק֞֜ע׃

English:

He made the throne portico, where he was to pronounce judgment—the Hall of Judgment. It was paneled with cedar from floor to floor.efloor Syriac reads “rafters.”

The **Ulam HaKisei** — the Throne Hall, where Shlomo sat in judgment, also called the **Ulam HaMishpat** (Hall of Judgment). Rashi (citing Targum): a *prozdor* (vestibule) before the judgment seat. Metzudat David: an outer hall housed the litigants awaiting their hearing; the inner had the throne itself. Paneled in cedar 'from floor to floor' — Rashi/Targum: from the base of one wall to the base of the opposite wall (the entire floor was cedar-paneled).
ךש׎יRashi
וְאו֌ל֞ם הַכ֌֎ס֌ֵא. (ת֌ַךְג֌ו֌ם:) וְאו֌ל֞מ֞א לְאַתְק֞נ֞א ת֌ַמ֌֞ן כ֌ו֌ךְס֎י ב֌ֵית ד֌֎ינ֞א ד֌ְד֞א֎ין ת֌ַמ֌֞ן ׀֌ְךוֹסְד֞א לְבֵית ד֌֎ינ֞א ע֞ב֎יד, ׀֌ְךוֹסְד֞א לְשׁוֹן ׀֌ְךוֹזְדוֹך. וְס֞׀ו֌ן ב֌֞אֶךֶז. מְחֻ׀֌ֶה קַךְקַע ה֞ך֎׊ְ׀֌֞ה ב֌ַאֲך֞ז֎ים. מֵהַק֌ַךְקַע. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: מ֮ן או֌שַׁי֌֞א עַד או֌שַׁי֌֞א. מ֎יסוֹד כ֌ֹתֶל זֶה, וְעַד יְסוֹד כ֌ֹתֶל זֶה.
And an entrance hall for the throne. [Targum Yonoson rendered,] "And an entrance hall to set the throne of judgment to judge there, he made a vestibule [׀ךוסדא] for the house of judgment."11According to Rashi who quotes Targum Yonoson, there were two areas set aside, one for the throne of judgment and another for the house of judgment. Alternatively, they are one and the same.—Radak. ׀ךוסדא12In Mishnayos Avos 4:21 "׀ךוזדוך" is defined as "vestibule." is an expression meaning "vestibule." He covered the floor with cedar. The earthen floor was covered with cedar. From one side of the foundation. [Targum] Yonoson rendered "from foundation to foundation,"13קךקע generally means "ground" or floor." from the base of this wall to the base of the other wall.

׀סוק ח׳ · Verse 8

Hebrew:

ו֌בֵיתוֹ֩ אֲשֶׁך֟יֵ֚שֶׁב שׁ֞֜ם ח֞׊ֵ֣ך ה֞אַחֶ֗ךֶת מ֎ב֌ֵית֙ ל֞או֌ל֞֔ם כ֌ַמ֌ַעֲשֶׂ֥ה הַז֌ֶ֖ה ה־י־֑ה ו֌בַ֜י֎ת יַעֲשֶׂրה לְבַת֟׀֌ַךְעֹה֙ אֲשֶׁ֣ך ל֞קַ֣ח שְׁלֹמֹ֔ה כ֌֞או֌ל֖֞ם הַז֌ֶ֜ה׃

English:

The house that he used as a residence, in the rear courtyard, back of the portico, was of the same construction. Solomon also constructed a palace like that portico for the daughter of Pharaoh, whom he had married.

Shlomo's own residence — his full dwelling place where he ate and slept — sat in an inner courtyard behind the Ulam HaMishpat, built to the same cedar-paneled construction. He also built a parallel palace for Bat Pharaoh, his Egyptian wife, in the same architectural style. Rashi notes this as both his actual residence and an additional structure he intended for Bat Pharaoh; Metzudat David: the king's living quarters stood in the inner court, accessed from outside through the Hall of Judgment.
ךש׎יRashi
ו֌בֵיתוֹ אֲשֶׁך יֵשֶׁב שׁ֞ם. ד֌֎יך֞ה גְמו֌ך֞ה, לֶאֱכֹל שׁ֞ם וְל֎שְׁכ֌ַב שׁ֞ם. מ֎ב֌ֵית ל֞או֌ל֞ם. לְ׀֞נ֎ים מ֮ן או֌ל֞ם שֶׁל ב֌ֵית יַעַך הַל֌ְב֞נוֹן. ו֌בַי֎ת יַעֲשֶׂה. ע֞ל֞ה ב֌ְל֎ב֌וֹ לַעֲשׂוֹת ב֌ַי֎ת לְבַת ׀֌ַךְעֹה. כ֌֞או֌ל֞ם הַז֌ֶה. כ֌ְמַעֲשֵׂה או֌ל֞ם הַז֌ֶה.
His house where he dwelt. A complete residence to eat and sleep there. From within the entrance hall. Inward from the entrance hall of the house of the Forest of Lebanon. And the house which he intended to build. He planned to make a house for Pharaoh's daughter.14Alternatively, Shlomo actually constructed a house for Pharaoh's daughter.—Targum Like this entrance hall. Like the work of this entrance hall.

׀סוק ט׳ · Verse 9

Hebrew:

כ֌ׇל֟אֵ֜ל֌ֶה אֲב֞נ֎րים יְק֞ךֹת֙ כ֌ְמ֎ד֌֣וֹת ג֌֞ז֎֔ית מְגֹך֞ך֥וֹת ב֌ַמ֌ְגֵך֖֞ה מ֎ב֌ַ֣י֎ת ו֌מ֎ח֑ו֌ץ ו֌מ֎מ֌ַס֌֞ד֙ עַד֟הַט֌ְ׀֞ח֔וֹת ו֌מ֎ח֖ו֌ץ עַד֟הֶח֞׊ֵ֥ך הַג֌ְדוֹל֞֜ה׃

English:

All these buildings, from foundation to coping and all the way out to the great courtyard, were of choice stones, hewn according to measure, smooth on all sides.fsmooth on all sides Lit. “sawed with a saw in the inside and outside.”

A summary of the entire palace complex's masonry: precious, oversized stones cut to standard gazit dimensions, sawed smooth on both inner and outer faces, running from foundation to the topmost cornice (tefachot) and out to the great courtyard. Rashi: 'tefachot' refers to the highest beam, the cornice. Metzudat David: the standard cubit-block of cut stone known in their day; the saw-cuts gave both inside and outside faces a finished, polished appearance — a builder's signature of quality.
ךש׎יRashi
כ֌֞ל אֵל֌ֶה אֲב֞נ֎ים יְק֞ךֹת. כ֌֞ל ה֞אֲב֞נ֎ים ה֞אֵל֌ֶה עֲשׂו֌יוֹת כ֌ְבֵדוֹת. כ֌ְמ֎ד֌וֹת ג֌֞ז֎ית. כ֌ְמ֎ד֌ַת אַבְנֵי ג֞ז֎ית, מ֎ד֌֞ה אַחַת ה֞יְת֞ה לְאַבְנֵי ג֞ז֎ית ב֌ַמ֌ְד֎ינ֞ה. ו֌מ֎מ֌ַס֌֞ד עַד הַט֌ְ׀֞חוֹת. ב֌ַג֌ֹבַה֌ ה־י־ה הַב֌֎נְי֞ן הַז֌ֶה ע֞שׂו֌י ב֌ְאַבְנֵי ג֞ז֎ית ה֞אֵל֌ֶה, מ֮ן הַיְסוֹד עַד שְׁמֵי הַק֌וֹך֞ה. ו֌מ֎מ֌ַס֌֞ד. לְשׁוֹן יְסוֹד. הַט֌ְ׀֞חוֹת. שְׁמֵי קוֹך֞ה, כ֌ְמוֹ: ו֮ימ֮ינ֮י ט֎׀֌ְח֞ה שׁ֞מ֞י֎ם. ו֌מ֎חו֌ץ. לְ׊ַד הַחו֌ץ ה־י־ה כ֌֞ל מֶשֶׁךְ הַק֌֎יךוֹת ב֌֞אֲב֞נ֎ים הַל֌֞לו֌, עַד הֶח֞׊ֵך הַג֌ְדוֹל֞ה.
All these [structures] were of heavy stones. All these stones were made heavy.15Alternatively, "precious stones."—Targum. According to the dimensions of standard cut stones. According to the measures of cut stone, [i.e.,] theyhad one [standard] size for cut stone [for buildings] in that country, From the foundation to the ceiling. This building in height was made of these cut stones from the foundation until the highest beam. From the foundation. [ממסד is] an expression [meaning] foundation [=יסוד]. The ceiling. The highest beam, as in, "My right hand had spanned [ט׀חה] the heavens."16Yehsayahu 48:13. And from the outside. On the outside, the entire length of the walls until the great court, were of these stones.

׀סוק י׮ · Verse 10

Hebrew:

ו֌מְיֻס֌֞֕ד אֲב֞נ֎֥ים יְק֞ך֖וֹת אֲב֞נ֎֣ים ג֌ְדֹל֑וֹת אַבְנֵי֙ עֶ֣שֶׂך אַמ֌֔וֹת וְאַבְנֵ֖י שְׁמֹנֶ֥ה אַמ֌֜וֹת׃

English:

The foundations were huge blocks of choice stone, stones of 10 cubits and stones of 8 cubits;

The foundation stones were even larger than the standard gazit blocks — massive 10-cubit and 8-cubit ashlars sunk into the earth as the base. Rashi: 'larger than the measurements of gazit.' Radak cites Chazal (Bava Batra/Middot): some stones projected 10 cubits, some 8 — alternating in-and-out so the projecting stones formed second-storey landings where the elder priests slept (since beds could not be brought into the Mikdash, and the younger priests slept on their clothes on the floor).
ךש׎יRashi
ו֌מְיֻס֌֞ד וְגוֹ' אֲב֞נ֎ים ג֌ְדוֹלוֹת. וְהַיְסוֹד שֶׁב֌ְתוֹךְ הַק֌ַךְקַע, ה־י־ה שֶׁל אֲב֞נ֎ים ג֌ְדוֹלוֹת יוֹתֵך מ֎מ֌֎ד֌וֹת ג֌֞ז֎ית.
The foundation was, etc., [of] huge stones. And the foundation which was in the ground was of stones greater than the [standard] size of cut [stones].

׀סוק י׮א · Verse 11

Hebrew:

ו֌מ֎לְמַ֗עְל֞ה אֲב֞נ֎֧ים יְק֞ך֛וֹת כ֌ְמ֎ד֌֥וֹת ג֌֞ז֎֖ית ו֞א֞֜ךֶז׃

English:

and above were choice stones, hewn according to measure, and cedar wood.

Above the giant foundation stones, the walls reverted to standard-sized gazit blocks, and the ceiling above was cedar — the same pattern as the Beit HaMikdash. Rashi: 'the precious stones rose above the foundations up to the cornice, as described earlier.' Metzudat David: 'the cedar' is shorthand for the ceiling-paneling — all these buildings shared the same cedar-roofed grandeur.
ךש׎יRashi
ו֌מ֎ל֌ְמַעְל֞ה אֲב֞נ֎ים יְק֞ךוֹת. ו֌מ֎ל֌ְמַעְל֞ה לַיְסוֹדוֹת ה֞יו֌ אֲב֞נ֎ים יְק֞ךוֹת עַד הַט֌ְ׀֞חוֹת, כ֌ְמוֹ שֶׁא֞מו֌ך לְמַעְל֞ה. ו֞א֞ךֶז. (תךגום:) וַחֲ׀ֵי נ֎סְך֎ין ד֌ְאַךְז֞א, כ֌ְמוֹ שֶׁא֞מַך: וְס֞׀ֻן ב֌֞אֶךֶז.
And above it were precious stones. And above the stones used for the foundation were precious stones, until the ceiling as he mentioned above. And cedars. [Targum Yonoson rendered,] "And he covered with boards of cedar," as it is stated, "and he covered the floor with cedar."17Above 7:7.

׀סוק י׮ב · Verse 12

Hebrew:

וְח֞׊ֵ֚ך הַג֌ְדוֹל֞֜ה ס֞ב֎֗יב שְׁלֹשׁ֞ה֙ טו֌ך֎֣ים ג֌֞ז֎֔ית וְט֖ו֌ך כ֌ְᅵᅵֻתֹ֣ת אֲך֞ז֎֑ים וְלַחֲ׊ַ֧ך ב֌ֵית֟יְהֹו֛֞ה הַ׀֌ְנ֎ימ֎֖ית ו֌לְאֻל֥֞ם הַב֌֞֜י֎ת׃ {×€}

English:

The large surrounding courtyard had three tiers of hewn stone and a row of cedar beams, the same as for the inner court of the House of GOD, and for the portico of the House.

The great courtyard enclosing the entire royal complex was built in the same alternating pattern as the inner courtyard of the Beit HaMikdash and its Ulam: three courses of cut stone, then one course of cedar beams, repeated to full height. Rashi: 'three layers of stone and one layer of wood above them.' Metzudat David: this was an explicit architectural quotation — Shlomo paid the Mikdash itself the compliment of building his outer palace wall in the same liturgical pattern.
ךש׎יRashi
שְׁלשׁ֞ה טו֌ך֎ים ג֌֞ז֎ית. הַחוֹמ֞ה עֲשׂו֌י֞ה שְׁלשׁ֞ה נ֎דְב֌֞כ֎ין שֶׁל אֲב֞נ֎ים, וְנ֎דְב֌֞ךְ שֶׁל ×¢Öµ×¥ עֲלֵיהֶם.
Three rows of cut stones. The wall was made of three tiers of stone and a tier of wood on them.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֎שְׁלַח֙ הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה וַי֌֎ק֌ַ֥ח אֶת֟ח֎יך֖֞ם מ֎׊֌ֹ֜ך׃

English:

King Solomon sent for Hiram and brought him down from Tyre.

The chapter now shifts to its central figure: Shlomo summons Chiram from Tzor. Metzudat David clarifies this is the master craftsman Chiram, not the king of the same name from chapter 5 — the shared royal Phoenician name has caused confusion since antiquity. He is brought specifically for the bronze work that will dominate the next 35 verses.

׀סוק י׮ד · Verse 14

Hebrew:

ב֌ֶן֟א֎שׁ֌֞ה֩ אַלְמ֞נ֚֞ה ה֜ו֌א מ֎מ֌ַט֌ֵ֣ה נַ׀ְת֌֞ל֎֗י וְא֞ב֎֣יו א֎ישׁ֟׊ֹך֎י֮ חֹךֵ֣שׁ נְחֹ֒שֶׁת֒ וַ֠י֌֎מ֌֞לֵ֠א אֶת֟הַחׇכְמ֞րה וְאֶת֟הַת֌ְבו֌נ֞ה֙ וְאֶת֟הַד֌ַ֔עַת לַעֲשׂ֥וֹת כ֌ׇל֟מְל֞אכ֖֞ה ב֌ַנ֌ְחֹ֑שֶׁת וַי֌֞בוֹא֙ אֶל֟הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה וַי֌ַ֖עַשׂ אֶת֟כ֌ׇל֟מְלַאכְת֌֜וֹ׃

English:

He was the son of a widow from the tribe of Naphtali, and his father had been a Tyrian, a coppersmith. He was endowed with skill, ability, and talent for executing all work in bronze.gbronze Heb. neឥosheth denotes both copper and bronze. In the translation “copper” is ordinarily used for the natural product and “bronze” for the artifacts. He came to King Solomon and executed all his work.

Chiram's lineage and credentials. Metzudat David and Radak note II Divrei Hayomim 2:13 specifies his mother was from the tribe of Dan, harmonized: she was a daughter of Dan who had first married a man of Naphtali (making her a Naphtali widow), and then a Tyrian coppersmith. Rashi (citing Chazal): the three qualities **chochmah, tevunah, daat** — wisdom, understanding, and knowledge — are the very tools with which the world was created (Mishlei 3:19), and which Bezalel possessed for the Mishkan; Chiram receives the same three-fold endowment for the Mikdash.
ךש׎יRashi
חֹךֵשׁ. א֞מ֌֞ן. וַי֌֎מ֌֞לֵא אֶת הַח֞כְמ֞ה וְאֶת הַת֌ְבו֌נ֞ה וְאֶת הַד֌ַעַת. שְׁלשׁ֞ה כ֌ְלֵי א֞מ֌֞נו֌ת שֶׁה֞עוֹל֞ם נ֮בְ׹־א ב֌֞הֶן, שֶׁנ֌ֶאֱמַך: ב֌ְח֞כְמ֞ה י֞סַד א֞ךֶץ, כ֌וֹנֵן שׁ֞מַי֎ם ב֌֎תְבו֌נ֞ה, ב֌ְדַעְת֌וֹ ת֌ְהוֹמוֹת נ֎בְק֞עו֌, ב֌֎שְׁל֞שְׁת֌֞ן נ֮בְנ־ה הַב֌ַי֎ת.
A coppersmith. A craftsman.18I.e., an expert in his trade, in the works of copper. The Chirom mentioned here is not King Chirom mentioned earlier [above 5:15]. He was filled with the wisdom and understanding and the knowledge [skill]. The three tools19These three qualities, wisdom, understanding and skill are the same three qualities that Betzalel, the builder of the Mishkon, possessed. See Shemos 31:3. with which the universe was created, as it is stated, "By wisdom He founded the earth, by understanding He established the heavens, by His knowledge the depths were broken up."20Mishlei 3:19— 20. The Beis [Hamikdosh] was built with these three.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֛֞׊ַך אֶת֟שְׁנֵ֥י ה֞עַמ֌ו֌ד֎֖ים נְחֹ֑שֶׁת שְׁמֹנֶ֚ה עֶשְׂךֵ֜ה אַמ֌֞֗ה קוֹמַת֙ ה֞עַמ֌֣ו֌ד ה֞אֶח֞֔ד וְחו֌ט֙ שְׁת֌ֵים֟עֶשְׂךֵ֣ה אַמ֌֞֔ה י֞סֹ֖ב אֶת֟ה֞עַמ֌֥ו֌ד הַשׁ֌ֵנ֎֜י׃

English:

He cast two columns of bronze; one column was 18 cubits high and measured 12 cubits in circumference, [and similarly] the other column.

The two great bronze pillars: 18 cubits tall, 12 cubits in circumference (a 4-cubit diameter, by the circle-ratio of 3:1 used throughout Tanakh and Chazal). Rashi addresses the apparent contradiction with II Divrei Hayomim 3:15 (35 cubits): the 35 covers both pillars cast together as one mass plus a missing half-cubit at the head of each that was finished differently (the lily-shaped top); also classified as a 'mikra katzar' — abbreviated verse — giving the height of one and the circumference of the other, both applying equally. Yirmiyahu 52:21 confirms each pillar was four fingers thick and hollow.
ךש׎יRashi
אֶת שְׁנֵי ה֞עַמ֌ו֌ד֎ים. שֶׁהֶעֱמ֎יד ב֌֞או֌ל֞ם י־כ֮ין ו֌בֹעַז. שְׁמֹנֶה עֶשְׂךֵה אַמ֌֞ה קוֹמַת וְגוֹ'. ו֌בְד֎בְךֵי הַי֌֞מ֎ים הו֌א אוֹמֵך: שְׁלשׁ֎ים וְח֞מֵשׁ אַמ֌֞ה קוֹמ֞ת֞ן, שֶׁי֌֞׊ַק שְׁנֵיהֶם כ֌ְאֶח֞ד, וְה֞אַמ֌֞ה הַחֲסֵך֞ה, אוֹמֵך אֲנ֎י, חֲ׊֎י אַמ֌֞ה ה֞יְת֞ה לְכ־ל אֶח֞ד ב֌ְךֹאשׁוֹ, שֶׁאֵינ֞ה֌ ד֌וֹמ֞ה ל֎מְלֶאכֶת שְׁא֞ך ה֞עַמ֌ו֌ד, כ֌ְמוֹ שֶׁא֞מו֌ך לְמַט֌֞ה ב֌ְע֎נְיַן: וְעַל ךֹאשׁ ה֞עַמ֌ו֌ד֎ים מַעֲשֵׂה שׁוֹשׁ֞ן. וְחו֌ט שְׁת֌ֵים עֶשְׂךֵה אַמ֌֞ה י֞סֹב אֶת ה֞עַמ֌ו֌ד הַש֌ֵׁנ֎י. ל֎מ֌ֵד שֶׁה֞י֞ה אַךְב֌ַע אַמ֌וֹת עַל אַךְב֌ַע אַמ֌וֹת ע֞גֹל, שֶׁכ֌֞ל שֶׁי֌ֵשׁ ב֌ְהֶק֌ֵ׀וֹ שְׁלשׁ֞ה טְ׀֞ח֎ים, יֵשׁ ב֌וֹ ךֹחַב טֶ׀ַח, וְע֞בְיוֹ אַךְב֌ַע אֶ׊ְב֌֞עוֹת, וְהו֌א ח֞לו֌ל, כ֌֞ךְ מְ׀ֹך֞שׁ ב֌ְסוֹף סֵ׀ֶך י֎ךְמְי֞הו֌. וַהֲךֵי זֶה מ֮קְ׹־א ק֞׊֞ך, ׀֌ֵךֵשׁ א֞ךְכ֌וֹ שֶׁל אֶח֞ד, וְי֎לְמַד הַש֌ֵׁנ֎י מ֎מ֌ֶנ֌ו֌, ו֌׀ֵךֵשׁ הֶק֌ֵ׀וֹ שֶׁל שֵׁנ֎י, וְי֎לְמַד מ֎מ֌ֶנ֌ו֌ ה֞ך֎אשׁוֹן. וְכֵן ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: וְחו֌ט מְשַׁח ת֌ַךְת֌ֵין עַסְךֵי אַמ֌֎ין מַק֌֎יף לֵה֌, וְכֵן לְעַמ֌ו֌ד֞א ת֌֎נְי֞נ֞א.
The two columns. Which he placed at the entrance hall,21He placed them at the entrance to the Temple's hall. See v. 21 below. Yachin and Bo'az. Eighteen amohs was the height, etc. And in Divrei Hayomim it states, "[their height was] thirty-five amohs."22II Divrei Hayomim 3:15. Radak further explains that the 35 amohs that is stated in Divrei Hayomim refers to the length of the column as it lays on the ground; once it is erected it is called height. He cast both as one, and the one amoh which was missing,23Alternatively, each column was actually 17.5 amohs, and the 18 amohs stated here is an approximation.—Ralbag. Or, the additional amoh was a result of hammering the column. I say, that at the top of each column there was a one half amoh which was not similar to the work of the rest of the column, as it is further stated regarding this subject, "the top of the columns was designed like lilies."24Below v. 22. And a line of twelve amohs was the circumference of the second [each] column. This teaches [us] that it was four amohs by four amohs in diameter, because every circumference of three hand-breadths has a diameter of one hand-breadth. And its thickness was four fingers and it was hollow; thus is this explained at the end of the book of Yirmiyahu.25Yirmiyahu 52:21. And this is an abbreviated verse, he disclosed the length of one [column] and the length of the second [column] can be learned from it, and he disclosed the circumference of the second [column], and the first [column] can be learned from it. And Targum Yonoson, also, rendered, "and a strung line of twelve amohs did compass it, and so the other column."

׀סוק ט׮ז · Verse 16

Hebrew:

ו֌שְׁת֌ֵ֚י כֹת֞ךֹ֜ת ע֞שׂ֞֗ה ל֞תֵ֛ת עַל֟ך֞אשֵׁ֥י ה֞עַמ֌ו֌ד֎֖ים מֻ׊ַ֣ק נְחֹ֑שֶׁת ח֞מֵ֣שׁ אַמ֌֗וֹת קוֹמַת֙ הַכ֌ֹתֶ֣ךֶת ה֞אֶח֞֔ת וְח֞מֵ֣שׁ אַמ֌֔וֹת קוֹמַ֖ת הַכ֌ֹתֶ֥ךֶת הַשׁ֌ֵנ֎֜ית׃

English:

He made two capitals, cast in bronze, to be set upon the two columns, the height of each of the two capitals being 5 cubits;

The two **kotarot** — capitals — atop the pillars, cast bronze, each 5 cubits tall. Rashi explains the apparent contradiction with II Melachim 25:17 (3 cubits): the lower 2 cubits of the capital were undecorated and the same diameter as the pillar (where the pillar inserted into the capital), so they were not counted in the later verse; the upper 3 cubits flared outward with the decorative network and pomegranates — that is the part the later verse measures. The Mishnah of 'Forty-Nine Measurements' (Middot) is the source.
ךש׎יRashi
ו֌שְׁת֌ֵי כֹת֞ךֹת. ׀ומייל"ש ב֌ְלַעַ"ז (כ֌ַ׀ְת֌וֹך֎ים). מֻ׊ַק. טךישגיטי"ך ב֌ְלַעַ"ז (י֞׊ו֌ק). ח֞מֵשׁ אַמ֌וֹת קוֹמַת הַכ֌ֹתֶךֶת ה֞אֶח֞ת. ו֌בְסוֹף הַס֌ֵ׀ֶך הו֌א אוֹמֵך: שׁ֞לשׁ אַמ֌וֹת, שׁ֞נ֎ינו֌ ב֌ַמ֌֎שְׁנ֞ה אַךְב֌֞ע֎ים וְתֵשַׁע מ֎ד֌וֹת: שְׁת֌ֵי אַמ֌וֹת הַת֌ַחְת֌וֹנוֹת שֶׁל כ֌וֹת֞ךוֹת ה֞יו֌ שׁ֞ווֹת ל֞עַמ֌ו֌ד, שֶׁל֌ֹא ה֞יו֌ ב֌֞הֶן ׊ו֌ך֞ה, וְשׁ֞לשׁ ה֞עֶלְיוֹנוֹת ה֞יו֌ עוֹדְ׀וֹת לַחו֌ץ, הַמ֌ֻק֌֞׀וֹת ׊ו֌ך֞ה, שֶׁנ֌ֶאֱמַך: שְׂב֞כ֎ים מַעֲשֵׂה שְׂב֞כ֞ה, כ֌ְמ֎ין לו֌ל֞ב֎ין שֶׁל ד֌ֶקֶל ה֞יו֌ מֻק֌֞׀וֹת. וְאוֹמֵך אֲנ֎י, שֶׁל֌ֹא מ־נ־ה אוֹת֞ן שְׁת֌ֵי אַמ֌וֹת הַת֌ַחְת֌וֹנוֹת ב֌ְסוֹף הַס֌ֵ׀ֶך, לְ׀֎י שֶׁה֞יו֌ שׁ֞ווֹת ל֞עַמ֌ו֌ד, וְה֞עַמ֌ו֌ד ת֌֞חו֌ב ב֌ְכוֹתֶךֶת שְׁת֌ֵי אַמ֌וֹת.
Two crown shapes. Pomels, in O. F. Cast. Tresjited, in O.F. One crown was five amohs high. And at the end of the book it states, "three amohs." We learned in the Mishnah of "Forty-nine Measurements," that the two lower amohs of the crowns were similar to the column because there were no designs in them, and the three upper [amohs] that extended beyond, were surrounded with designs, as it is stated, "branches designed like net [mesh] work,"26Below v. 17. by the likes of the branches of a palm tree they were surrounded But I say, that the two lower amohs were not counted at the end of the book [of Melachim] because they were similar to the column and the column were inserted into the crown two amohs.

׀סוק י׮ז · Verse 17

Hebrew:

שְׂב֞כ֎֞ים מַעֲשֵׂ֣ה שְׂב֞כ֞֗ה ג֌ְד֎ל֎ים֙ מַעֲשֵׂ֣ה שַׁךְשְׁך֔וֹת לַכ֌ֹ֣ת֞ךֹ֔ת אֲשֶׁ֖ך עַל֟ךֹ֣אשׁ ה֞עַמ֌ו֌ד֎֑ים שׁ֎בְע֞ה֙ לַכ֌ֹתֶ֣ךֶת ה֞אֶח֞֔ת וְשׁ֎בְע֖֞ה לַכ֌ֹתֶ֥ךֶת הַשׁ֌ֵנ֎֜ית׃

English:

also nets of meshwork with festoons of chainwork for the capitals that were on the top of the columns, seven for each of the two capitals.

The decoration of the upper capital: **sevachim** (network/mesh patterns) and **gedilim** (chain-work festoons), seven sets per capital. Rashi: each capital had seven 'lulav-of-date-palm' branch designs encircling it in network form, like a domed cap (kippah/coiffure-like). Metzudat David: seven branch-figures formed each network ring, woven through and connected to one another by chain-work.
ךש׎יRashi
שְׂב֞כ֎ים מַעֲשֵׂה שְׂב֞כ֞ה. הַש֌ְׂב֞כוֹת שֶׁה֞י֞ה ל֞הֶם, ד֌וֹמֶה כ֌ְמ֎ין כ֌֎׀֌֞ה, שֶׁק֌וֹך֎ין קוי׀"א. מַעֲשֵׂה שְׂב֞כ֞ה. מֻק֌֞׀וֹת ה֞יו֌ ׊ו֌ךוֹת שֶׁל לו֌ל֞בֵי ד֌ֶקֶל, כ֌ְמוֹ: וְעַל שְׂב֞כ֞ה י֎תְהַל֌֞ךְ, ו֌גְד֎יל֎ים ה֞יו֌ ל֞הֶם כ֌ְמַעֲשֵׂה שַׁךְשְׁך֞אוֹת. שׁ֎בְע֞ה לַכ֌ֹתֶךֶת ה֞אֶח֞ת. שׁ֎בְע֞ה לו֌ל֞ב֎ין ה־י־ה לְהֶק֌ֵף אֶח֞ד ל֎שְׂב֞כ֞ה אַחַת.
Branches designed like net [mesh] work. The nets which they had were similar to a type of head covering which is called cofea [in O.F.]. Net [mesh] work. They were encircled by forms of branches of a palm tree, as in, "and he walks upon a snare [שבכה],"27Iyov 18:8. and the branches were [designed] like chain work. Seven [of these] were for the one crown. There were seven branches in each encircling design for each net [mesh] work.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ַ֖עַשׂ אֶת֟ה֞עַמ֌ו֌ד֎֑ים ו֌שְׁנֵי֩ טו֌ך֎֚ים ס֞ב֎֜יב עַל֟הַשׂ֌ְב֞כ֣֞ה ה֞אֶח֞֗ת לְכַס֌րוֹת אֶת֟הַכ֌ֹ֜ת֞ךֹת֙ אֲשֶׁך֙ עַל֟ךֹ֣אשׁ ה֞ך֎מ֌ֹנ֎֔ים וְכֵ֣ן ע֞שׂ֞֔ה לַכ֌ֹתֶ֖ךֶת הַשׁ֌ֵנ֎֜ית׃

English:

He made the columnshcolumns Two Heb. mss. read “pomegranates.” so that there were two rows [of pomegranates] encircling the top of the one network, to cover the capitals that were on the top of the pomegranates;ipomegranates About fifty Heb. mss. read “columns.” and he did the same for [the network on] the second capital.

Two rows of pomegranates encircled the network on each capital, strung in chain-work so they hung at its base. Rashi treats this as a 'mikra mesoras' — verbally rearranged for parse — and explains the architecture: each capital was two cup-shapes (agganot) — a lower 'gulah' (bowl facing up) and an upper inverted 'sevacha' (mesh-bowl), narrowing where they met at a 'beten' (belly) and widening above and below; the pomegranates hung at the joining point. The lily-flower designs covered four cubits in height; the fifth cubit was the small upper crown atop the larger one.
ךש׎יRashi
ו֌שְׁנֵי טו֌ך֎ים. שֶׁל ך֎מ֌וֹנ֎ים וְשֶׁל נְחשֶׁת, ה֞ך֎מ֌וֹנ֎ים ת֌ְחו֌ב֎ים ב֌ְשַׁךְשְׁךוֹת הַמ֌ַק֌֎י׀וֹת אֶת הַכ֌וֹתֶךֶת, כ֌֞ךְ מְ׀ֹך֞שׁ ב֌ְד֎בְךֵי הַי֌֞מ֎ים, ו֌בְמ֎שְׁנַת אַךְב֌֞ע֎ים וְתֵשַׁע מ֎ד֌וֹת. לְכַס֌וֹת אֶת הַכ֌ֹתֶךֶת אֲשֶׁך עַל ךֹאשׁ ה֞ך֎מ֌ֹנ֎ים. הֲךֵי זֶה מ֮קְ׹־א מְסֹך֞ס, לְכַס֌וֹת ה֞ך֎מ֌וֹנ֎ים אֶת הַכ֌וֹת֞ךוֹת אֲשֶׁך עַל ה֞ךֹאשׁ, וְכֵן ה֞יו֌ הַכ֌וֹת֞ךוֹת עֲשׂו֌יוֹת לְ׀֎י סֵדֶך מַשְׁמ֞עו֌ת הַמ֌֎קְך֞אוֹת: כ֌ְמ֎ין שְׁנֵי אַג֌֞נ֎ים ה֞יְת֞ה כ֌֞ל אַחַת, אַג֌ַן הַת֌ַחְת֌וֹן ב֌ֵית ק֎ב֌ו֌ל֞ה֌ לְמַעְל֞ה, וְהו֌א ק֞ךו֌י 'ג֌ֻל֌֞ה', כ֌ְמוֹ שֶׁא֞מו֌ך ב֌֞ע֎נְי֞ן: וְגֻל֌ֹת הַכ֌וֹת֞ךוֹת, וְת֎ךְג֌ְמוֹ יוֹנ֞ת֞ן: אַג֌֞נֵי קְךוֹנְת֌ְו֞ן. ה֞עֶלְיוֹן כ֌֞׀ו֌י עַל הַת֌ַחְת֌וֹן, ב֌ֵית ק֎ב֌ו֌לוֹ לְמַט֌֞ה, וְה֮יא קְךו֌י֞ה 'שְׂב֞כ֞ה' כ֌ְמ֞ה שֶׁנ֌ֶאֱמַך ב֌ְע֎נְי֞ן זֶה: וְהַש֌ְׂב֞כוֹת שְׁת֌ַי֎ם לְכַס֌וֹת אֶת שְׁת֌ֵי גֻל֌ֹת הַכ֌וֹת֞ךוֹת. נ֮מְש־א ׹ְח־ב־ה ב֌ְמ֞קוֹם הַד֌֞בֵק, ו֌מְשֻׁ׀֌ַעַת וְעוֹל֞ה, ו֌מְשֻׁ׀֌ַעַת וְיוֹךֶדֶת, וְהו֌א ק֞ךו֌י ב֌ֶטֶן. וְכֵן ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן מ֎ל֌ְעֻמ֌ַת הַב֌ֶטֶן, מ֎ל֌֞קֳבֵל ד֌֎בְק֞א. וְגֹבַה֌ שְׁת֌ֵי ה֞אַג֌֞נוֹת ה֞אֵל֌ֶה אַךְב֌ַע אַמ֌וֹת, וְזֶהו֌ שֶׁא֞מַך: ו֌מַעֲשֵׂה שׁוֹשׁ֞ן ב֌֞או֌ל֞ם אַךְב֌ַע אַמ֌וֹת. מְ׊ֻי֌֞ךוֹת ה֞יו֌ ב֌֞ם כ֌ְמ֎ין ׀֌֎ךְחֵי שׁוֹשַׁנ֌֎ים, כ֌ְדֶךֶךְ הַ׊֌֎י֌ו֌ך֎ין ב֌ְכֹתֶל ה֞או֌ל֞מוֹת, אַךְב֌ַע אַמ֌וֹת ג֌ֹבַה֌, וְה֞אַמ֌֞ה הַחֲמ֎ישׁ֎ית, ה֮יא כ֌וֹתֶךֶת קְטַנ֌֞ה לְמַעְל֞ה מ֮ן הַג֌ְדוֹל֞ה, הו֌א שֶׁנ֌ֶאֱמַך: וְכוֹתֶךֶת עַל שְׁנֵי ה֞עַמ֌ו֌ד֎ים.
And two rows. Of pomegranates and of copper; the pomegranates were inserted into the chain [work] which encircled the crowns, thus is this explained in Divrei Hayomim28See II Divrei Hayomim 3:16. and in the Mishnah of "Forty-Nine Measurements." To cover the crowns that were on top of the pomegranates. [The text of] this verse is in a disarranged order.29Alternatively, the verse can be explained according to its literal translation. The crowns were on the columns and the pomegranates were on the crowns. There were also other crowns which were on the pomegranates.—Radak. Or, the pomegranates were located on the lower bowl of the crown and the word על means "near" rather than "on top of." [It means,] "the pomegranates should cover the crowns which were on the top." And thus were the crowns made according to the order of the apparent meaning of the verses; each one was in the form of two bowls. The receptacle of the lower bowl was facing upward and it is called גולה [=a bowl], as it is stated about this subject, "וגולת הכותךות,"30Below v. 41. and [Targum] Yonoson rendered this, "and the bowls of the crowns." The upper [bowl] was inverted on the lower one, its receptacle was [facing] downward, and it was called שבכה [=net or mesh] work, as it is stated regarding this subject, "[also] two net [mesh] works to cover the two bowls of the crowns."31Ibid. The result being that it is wide in the place where it is connected, and it narrows going upward and it narrows going downward, and this is called "a stomach," and thus [Targum] Yonoson rendered מעלות הבטן,32Below v. 20. "against the place of attachment." And the height of these two bowls was four amohs,33See below v. 19. and this is what he stated, "in the entrance hall were made like lilies, four amohs." These were decorated inside with flowers of lilies, in the same design of the decorations which were on the wall of the entrance halls; four amohs high, and the fifth amoh was a small crown above the big one. This is what was stated, "And there were also crowns above on the two columns."34Below v. 20.

׀סוק י׮ט · Verse 19

Hebrew:

וְכֹת֞ךֹ֗ת אֲשֶׁך֙ עַל֟ךֹ֣אשׁ ה֞עַמ֌ו֌ד֎֔ים מַעֲשֵׂ֖ה שׁו֌שַׁ֣ן ב֌֞או֌ל֑֞ם אַךְב֌ַ֖ע אַמ֌֜וֹת׃

English:

The capitals upon the columns of the portico were of lily design, 4 cubits high;

The upper portion of each capital — visible from the **Ulam**, the portico of the Heichal — featured **ma'aseh shoshan**, a lily-flower design over a four-cubit span. Metzudat David: since the pillars themselves were only 4 cubits in diameter and the capitals bulged wider, the lily design was confined to a four-cubit area on top. Radak: 'shushan ba'ulam' means the lily-cap that rose toward the dome-shaped vault of the Ulam, four cubits high facing upward.

׀סוק כ׳ · Verse 20

Hebrew:

וְכֹת֞ךֹ֗ת עַל֟שְׁנֵי֙ ה֞עַמ֌ו֌ד֎֔ים ג֌ַם֟מ֎מ֌ַ֙עַל֙ מ֎ל֌ְעֻמ֌ַ֣ת הַב֌ֶ֔טֶן אֲשֶׁ֖ך לְעֵ֣בֶך (שבכה) [הַשׂ֌ְב֞כ֑֞ה] וְה֞ך֎מ֌וֹנ֎րים מ֞אתַ֙י֎ם֙ טֻך֎֣ים ס֞ב֎֔יב עַ֖ל הַכ֌ֹתֶ֥ךֶת הַשׁ֌ֵנ֎֜ית׃

English:

so also the capitals upon the two columns extended above and next to the bulgejbulge Lit. “belly”; exact force of Heb. uncertain. that was beside the network. There were 200 pomegranates in rows around the top of the second capital.kthe second capital I.e., each of the two capitals.

200 pomegranates encircled each capital in two rows of 100 (the verse names 200 for one capital, with the same applying to the other — total 400 pomegranates, matching the count given in v. 42). Rashi: the 'beten' (belly) is where the upper and lower bowls of the capital join; the pomegranates hung at this seam. Radak harmonizes Yirmiyahu 52:23 ('96 to the wind, 100 total'): 96 of the 100 in each ring were visible from one face while 4 were on the inside — making the visible front face show 96 and the full count 100 per row, 200 per capital, 400 across the pair.
ךש׎יRashi
ג֌ַם מ֎מ֌ַעַל מ֎ל֌ְעֻמ֌ַת הַב֌ֶטֶן. שֶׁהו֌א לְעֵבֶך הַש֌ְׂב֞כ֞ה, ב֌ְסוֹף הַש֌ְׂב֞כ֞ה ב֌ְשׁו֌לֶיה֞, הו֌א ב֌֞אֶמְ׊ַע ב֌֎מְקוֹם הַד֌ֶבֶק (שֶׁעַל הַש֌ְׂב֞כ֞ה) (ש־׹֮יךְ לוֹמַך: שֶׁהַש֌ְׂב֞כ֞ה) מְדֻב֌ֶקֶת ב֌ַג֌ֻל֌֞ה אֲשֶׁך ת֌ַחְת֌ֶיה֞. וְה֞ך֎מ֌וֹנ֎ים מ֞אתַי֎ם. ך֎מ֌וֹנ֎ים עֲשׂו֌י֎ין שְׁת֌ֵי טו֌ך֎ים ס֞ב֎יב, מְחֹך֞ז֎ים ב֌ְשַׁלְשֶׁלֶת, ו֌מַק֌֎י׀֎ין אֶת הַש֌ְׂב֞כ֞ה. עַל הַכ֌ֹתֶךֶת הַש֌ֵׁנ֎ית. אַף זֶה מ֮קְ׹־א ק֞׊֞ך, עַל ה֞אַחַת, וְכֵן עַל הַש֌ְׁנ֎י֌֞ה.
Above [on the two columns] opposite the belly. Which is beyond the net [mesh] work at the end of the net [mesh] work, at its rim, that is at the middle, at the place where it is connected, (upon the upper net [mesh] work) (The proper text: Because the net [mesh] work) is attached to the bowl which is beneath it. And two hundred pomegranates. Pomegranates made in two rows around, strung together on a chain and encircling the net [mesh] work. On each crown. This, too, is an abbreviated sentence, meaning, "On the one [crown], and likewise, on the second."35Each crown had a chain of 200 pomegranates encircling it.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֞֙קֶם֙ אֶת֟ה֞֜עַמ֌ֻד֎֔ים לְאֻל֖֞ם הַהֵיכ֑֞ל וַי֌֞֜קֶם אֶת֟ה֞עַמ֌֣ו֌ד הַיְמ֞נ֎֗י וַי֌֎קְך֞րא אֶת֟שְׁמוֹ֙ י־כ֮֔ין וַי֌֞֙קֶם֙ אֶת֟ה֞עַמ֌֣ו֌ד הַשׂ֌ְמ֞אל֎֔י וַי֌֎קְך֥֞א אֶת֟שְׁמ֖וֹ ב֌ֹ֜עַז׃

English:

He set up the columns at the portico of the Great Hall; he set up one column on the right and named it Jachin, and he set up the other column on the left and named it Boaz.

The pillars are erected at the entrance of the Heichal — the right (south) named **Yachin** ('He shall establish'), the left (north) named **Boaz**. Metzudat David and Radak: **Yachin** is a *siman tov*, a sign of good omen, that the Beit HaMikdash should be 'established forever' (cf. Tehillim 89:38 'kayareach yikon olam'). **Boaz** is the compound 'bo oz' — 'in Him is strength' — that through this House and its korbanot, oz veshalom and divine strength would be granted to Israel.

׀סוק כ׮ב · Verse 22

Hebrew:

וְעַ֛ל ךֹ֥אשׁ ה֞עַמ֌ו֌ד֎֖ים מַעֲשֵׂ֣ה שׁוֹשׁ֑֞ן וַת֌֎ת֌ֹ֖ם מְלֶ֥אכֶת ה֞עַמ֌ו֌ד֎֜ים׃

English:

Upon the top of the columns there was a lily design. Thus the work of the columns was completed.

The final touch: the lily-flower design crowning each pillar's summit, after which the entire pillar-work was complete. Rashi: the top half-cubit was thin like a lily-petal, in contrast to the rest of the pillar which had a four-finger thickness around its hollow core — this is why Divrei Hayomim's accounting (which measures only the cast metal) does not count it. Metzudat David: this finial was attached *after* the pillars were erected in place, and only then was the work declared finished.
ךש׎יRashi
וְעַל ךֹאשׁ ה֞עַמ֌ו֌ד֎ים מַעֲשֵׂה שׁוֹש֞ן. חֲ׊֎י אַמ֌֞ה ב֌ְךֹאשׁ כ֌֞ל אֶח֞ד ה־י־ה כ֌֞תְלוֹ ד֌ַק כ֌ְשׁוֹשׁ֞ן, ו֌שְׁא֞ך ה֞עַמ֌ו֌ד ע֞בְיוֹ אַךְב֌ַע אֶ׊ְב֌֞עוֹת נ֞בו֌ב, לְכ־ךְ לֹא נ֎מְנֵית אוֹת֞ה֌ אַמ֌֞ה ב֌֎י׊֎יקַת ה֞עַמ֌ו֌ד֎ים ב֌ְד֎בְךֵי הַי֌֞מ֎ים, לְ׀֎י שֶׁל֌ֹא ה֞יְת֞ה שׁ֞ו֞ה ל֎מְלֶאכֶת ה֞עַמ֌ו֌ד.
The top of the columns was designed like lilies. A half amoh at the top of each column each one's wall was as thin as a lily, and for the rest of the column its thickness was four fingers [and it was] hollow.36Alternatively, the lily work was not part of the pillar, but was attached to it after the pillar had been installed.—Metzudas Dovid. Therefore, this amoh was not counted in [the description] of the pouring [of the copper] for the columns in Divrei Hayomim because it was not similar to the work [of the rest] of the columns.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ַ֥עַשׂ אֶת֟הַי֌֖֞ם מו֌׊֑֞ק עֶ֣שֶׂך ב֌֞֠אַמ֌֞֠ה מ֎שׂ֌ְ׀֞ת֚וֹ עַד֟שְׂ׀֞ת֜וֹ ע֞גֹ֣ל ׀ ס֞ב֎֗יב וְח֞מֵրשׁ ב֌֞֜אַמ֌֞ה֙ קוֹמ֞ת֔וֹ (וקוה) [וְק־ו֙] שְׁלֹשׁ֎֣ים ב֌֞אַמ֌֞֔ה י֞סֹ֥ב אֹת֖וֹ ס֞ב֎֜יב׃

English:

Then he made the tankltank Lit. “sea.” of cast metal, 10 cubits across from brim to brim, completely round; it was 5 cubits high, and it measured 30 cubits in circumference.

The **Yam** — the molten Sea — a massive bronze water-basin 10 cubits in diameter, 5 cubits deep, with a 30-cubit circumference (the classical 3:1 approximation, source for the Gemara's rule 'kol she-yesh be-hekefo shloshah tefachim, yesh bo rochav tefach' in Eruvin 14a). Rashi: it was for the priests to immerse in (II Divrei Hayomim 4:6); Ralbag (cited by Rashi) explains it bypassed the *mayim she'uvim* (drawn-water) problem by being connected to a spring through the hollow legs of the supporting oxen — the water of Ein Eitam flowed in from underground.
ךש׎יRashi
עֶשֶׂך ב֌֞אַמ֌֞ה מ֎ש֌ְׂ׀֞תוֹ עַד שְׂ׀֞תוֹ. ב֌ְאֶמְ׊֞ע֎יתוֹ, שֶׁכ֌֞ל ךֹחַב כ֌ְל֎י ע֞גֹל, ב֌ְאֶמְ׊֞ע֎יתוֹ הו֌א. וְק־ו שְׁלשׁ֎ים ב֌֞אַמ֌֞ה. זֶהו֌ שֶׁא֞מְךו֌: כ֌֞ל שֶׁי֌ֵשׁ ב֌ְהֶק֌ֵ׀וֹ שְׁלשׁ֞ה טְ׀֞ח֎ים יֵשׁ ב֌וֹ ךֹחַב טֶ׀ַח, הֶק֌ֵ׀וֹ שְׁלשׁ֎ים, וְך֞חְב֌וֹ עֶשֶׂך, ו֌מ֎ת֌וֹכוֹ הו֌א מוֹדֵד. קוֹמ֞תוֹ. ע֞מְקוֹ, ו֌בְד֎בְךֵי הַי֌֞מ֎ים הו֌א אוֹמֵך, שֶׁעֲשׂ֞אוֹ ל֎ךְח֎י׊ַת הַכ֌ֹהֲנ֎ים ל֎טְב֌ֹל ב֌ְתוֹכוֹ.
Ten amohs from rim to rim. Through the middle, because the diameter of every round object is through the middle. And a line of thirty amohs [the circumference]. This is what was mentioned, "All that have three handbreadth in its circumference have one handbreadth in its diameter." Its circumference was thirty [amohs] and its diameter ten [amohs],37The diameter of 10 amohs is a rounded off number. A diameter of ten amohs results in a circumference of approximately 31.4 amohs. and he measures from its midst. In [Maseches] Eruvin.38See Maseches Eruvin 14a. High. Its depth; and in Divrei Hayomim it states that he made it for the Kohanim to bathe and to immerse in.39See II Divrei Hayomim 4:6. Ralbag explains that in order to avoid the problem of מים שאובין [=drawn water] it was connected at its base to natural water that flowed into it from an underground source. The water from the underground wells flowed through the hollow feet of the oxen.

׀סוק כ׮ד · Verse 24

Hebrew:

ו֌׀ְק֞ע֎ים֩ מ֎ת֌ַ֚חַת ל֎שְׂ׀֞תրוֹ ׀ ס֞ב֎יב֙ סֹבְב֎֣ים אֹת֔וֹ עֶ֚שֶׂך ב֌֞אַמ֌֞֔ה מַק֌֎׀֎֥ים אֶת֟הַי֌֖֞ם ס֞ב֎֑יב שְׁנֵրי טו֌ך֎ים֙ הַ׀֌ְק֞ע֎֔ים יְ׊ֻק֎֖ים ב֌֎י׊ֻ֜ק֞ת֜וֹ׃

English:

There were gourds below the brim completely encircling it—ten to a cubit, encircling the tank; the gourds were in two rows, cast in one piece with it.

**Peka'im** (gourds, or per Targum 'tzurat bei'in' — egg-shapes; per Divrei Hayomim 'demut bekarim' — likenesses of oxen) decorated the lower three cubits in two rows, ten per cubit, encircling the Yam. The Gemara (Eruvin 14b) and Rashi: the lower three cubits were *square*, the upper two were *round* — only this arrangement allows the vessel to hold the 2,000 bath that v. 26 demands. The decorations were cast integrally with the Yam, not soldered on afterward.
ךש׎יRashi
ו֌׀ְק֞ע֎ים. וְ׊ו֌ךַת ב֌ֵיע֎ין, ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן. מ֎ת֌ַחַת ל֎שְׂ׀֞תוֹ. ב֌ְשׁ֞לשׁ אַמ֌וֹת ת֌ַחְת֌וֹנוֹת שֶׁה֞יו֌ מְךֻב֌֞עוֹת, שֶׁכ֌֞ךְ שׁ֞נ֎ינו֌ ב֌ַג֌ְמ֞ך֞א ד֌ְעֵךו֌ב֎ין: שׁ֞לשׁ ת֌ַחְת֌וֹנוֹת מְךֻב֌֞עוֹת, ו֌שְׁת֌ַי֎ם עֶלְיוֹנוֹת עֲגֻל֌וֹת, וְא֮י אֶ׀ְשׁ֞ך לוֹ לְה־כ֮יל אַלְ׀֌ַי֎ם ב֌ַת שֶׁהֵם מֵא֞ה וַחֲמ֎ש֌ׁ֎ים מ֎קְוֵה ט֞הֳך֞ה אַךְב֌֞ע֎ים, אֶל֌֞א ב֌ְע֎נְי֞ן זֶה כ֌ְמוֹ שֶׁ׀֌ֵךְשׁו֌ ךַב֌וֹתֵינו֌ ב֌ְעֵךו֌ב֎ין, עֶלְיוֹנוֹת מְךֻב֌֞עוֹת וְהַת֌ַחְת֌וֹנוֹת עֲגֻל֌וֹת, א֮י אֶ׀ְשׁ֞ך לוֹמַך, ד֌ְכ֎י כ֌ְת֎יב שְׂ׀֞תוֹ ע֞גֹל ס֞ב֎יב, לְכ־ךְ הו֌א אוֹמֵך ב֌ַ׀֌ְק֞ע֎ים הַל֌֞לו֌ עֶשֶׂך ב֌֞אַמ֌֞ה מַק֌֎י׀֎ין אֶת הַי֌֞ם ס֞ב֎יב, שֶׁב֌֎מְקוֹם ך֎ב֌ו֌עוֹ (הֶק֌ֵ׀וֹ) אַךְב֌֞ע֎ים אַמ֌֞ה, עֶשֶׂך אַמ֌֞ה לְכ־ל ךו֌חַ, אֲב֞ל ב֌֎מְקוֹם ע֎ג֌ו֌לוֹ א֮י אֶ׀ְשׁ֞ך לוֹמַך עֶשֶׂך ב֌֞אַמ֌֞ה ס֞ב֎יב. שְׁנֵי טו֌ך֎ים הַ׀֌ְק֞ע֎ים יְ׊ֻק֎ים ב֌֎י׊ֻק֞תוֹ. הַכ֌ֹל מו֌׊֞ק יַחַד, לֹא שֶׁח֎ב֌ֵך לוֹ אֶת הַ׀֌ְק֞ע֎ים אַחַך יְ׊֎יק֞ת֞ן עַל יְדֵי מַסְמֵךוֹת אוֹ עַל יְדֵי ד֌ֶבֶק, שֶׁק֌וֹך֎ין שולדך"א ב֌ְלַעַ"ז (הַלְח֞מ֞ה, ך֎ת֌ו֌ךְ).
Knobs. [Targum] Yonoson rendered ו׊וךת ביעין [and the form of eggs]. Beneath its rim. [The knobs were located] in the lower three amohs which were square, for so did we learn in the Gemara in Maseches Eruvin, "The three lower ones were square and the two upper ones were round."40See Maseches Eruvin 14b. It is impossible for one to contain two thousand bas which equal one hundred and fifty ritual baths of purity of forty [bas], except in this manner as explained by our Rabbis in [Maseches] Eruvin. The upper ones were square and the lower ones round, it is impossible to say for it is written, that its rim was "circular all around."41Above v. 23. He, therefore, says regarding these knobs, "for ten amohs compassing the sea round about," because in the place that it was square, [a perimeter of] forty amohs has ten amohs on each side, but in the place that it is round it is impossible to say it has ten amohs [on each side] around. The knobs were in two rows, cast together with it. Everything was poured together, [and] not that he attached the knobs to it after they had been poured, through nails or through soldering which is called soudure, in O.F.

׀סוק כ׮ה · Verse 25

Hebrew:

עֹמֵ֞ד עַל֟שְׁנֵ֧י ע֞שׂ֣֞ך ב֌֞ק֞֗ך שְׁלֹשׁ֣֞ה ׀ֹנ֎֣ים ׀ ׊֞׀֡וֹנ֞ה ו֌שְׁלֹשׁ֞ה֩ ׀ֹנ֎֚ים ׀ י֞֜מ֌֞ה ו֌שְׁלֹשׁ֣֞ה ׀ ׀֌ֹנ֎֣ים נֶ֗גְב֌֞ה ו֌שְׁלֹשׁ֞ה֙ ׀֌ֹנ֎֣ים מ֮זְ׹־֔ח־ה וְהַי֌֥֞ם עֲלֵיהֶ֖ם מ֎לְמ֑֞עְל֞ה וְכׇל֟אֲחֹךֵיהֶ֖ם ב֌֞֜יְת֞ה׃

English:

It stood upon twelve oxen: three facing north, three facing west, three facing south, and three facing east, with the tank resting upon them; their haunches were all turned inward.

The Yam rested on 12 bronze oxen arranged in four trios, each trio facing one of the cardinal directions, with their haunches turned inward beneath the basin. Rashi: the back-ends of the north oxen pointed toward the south oxen, east toward west — they converged beneath the Sea. Radak: the four-faced arrangement matches the square base of the lower three cubits — three oxen per side, twelve total. Ralbag adds: water flowed out through the oxen's mouths to the priests' service-area.
ךש׎יRashi
וְכ־ל אֲחֹךֵיהֶם. שֶׁל ב֌ְק֞ך֎ים הַל֌֞לו֌. ב֌֞יְת֞ה. אֶל ת֌ַחַת הַי֌֞ם ה֞יו֌ אֲחוֹךֵיהֶם ׀֌וֹנ֎ים, [שְׁלשׁ֞ה] (שְׁנַי֎ם) שֶׁב֌ַ׊֌֞׀וֹן ל֎קְךַאת שֶׁב֌ַד֌֞ךוֹם, וְשֶׁל מ֮זְ׹־ח כ֌ְנֶגֶד שֶׁל מַעֲך֞ב.
And all their hind parts. Of these oxen. Were inward. Their hind parts were facing towards the bottom of the sea, the [three] (two) which were in the north towards [those in] the south, and [those in] the east towards those in the west.42The water flowed out of the mouth of the oxen.—Ralbag.

׀סוק כ׮ו · Verse 26

Hebrew:

וְעׇבְי֣וֹ טֶ֔׀ַח ו֌שְׂ׀֞ת֛וֹ כ֌ְמַעֲשֵׂ֥ה שְׂ׀ַת֟כ֌֖וֹס ׀֌ֶ֣ךַח שׁוֹשׁ֑֞ן אַלְ׀֌ַ֥י֎ם ב֌ַ֖ת י֞כ֎֜יל׃ {×€}

English:

It was a handbreadth thick, and its brim was made like that of a cup, like the petals of a lily. Its capacity was 2,000 baths.

The Yam's walls and floor were a tefach (handbreadth) thick, with a flared, lily-petalled rim like a drinking-cup. Its capacity: 2,000 bath — equivalent to 6,000 se'ah, since a bath equals 3 se'ah (Yechezkel 45:11), which equals 150 standard mikvaot (40 se'ah each). Rashi resolves the apparent contradiction with II Divrei Hayomim 4:5 (3,000 bath): 2,000 measured by liquid volume to the brim, 3,000 measured by dry-heaped volume — the heap above the brim adds half again the contained volume (Eruvin 14b).
ךש׎יRashi
וְע֞בְיוֹ טֶ׀ַח. שׁו֌ל֞יו ו֌דְ׀֞נוֹת֞יו, אֶל֌֞א שֶׁאֵ׊ֶל ׀֌֎יו ה־י־ה ד֌ַק ו֌מְךֻק֌֞ע ו֌מְךֻד֌֞ד, כ֌ְמַעֲשֵׂה שְׂ׀ַת כ֌וֹס שֶׁש֌ׁוֹת֎ין ב֌וֹ, ו֌מְ׊ֻי֌֞ך ׀֌ֶךַח וְשׁוֹשׁ֞ן. אַלְ׀֌ַי֎ם ב֌ַת. שֵׁשֶׁת אֲל֞׀֎ים סְא֎ים, שֶׁהַב֌ַת שׁ֞לשׁ סְא֎ין, שֶׁנ֌ֶאֱמַך: ה֞אֵי׀֞ה וְהַב֌ַת תֹכֶן אֶח֞ד ל֞הֶם. נ֎מְ׊ְאו֌ חֲמ֎ש֌ׁ֎ים ו֌מֵא֞ה מ֎קְוֵה ט֞הֳך֞ה, ה֞אַךְב֌֞ע֎ים מֵאוֹת, מֵא֞ה מ֎קְו֞אוֹת, וְה֞עֶשְׂך֎ים מֵאוֹת, חֲמ֎ש֌ׁ֎ים מ֎קְו֞אוֹת. וְאַף כ֌ְשֶׁת֌ְחַל֌ֵק הַכ֌ֹל לְ׀֎י מ֎ד֌֞ה שֶׁש֌ׁ֎עֲךו֌ חֲכ֞מ֎ים אַמ֌֞ה עַל אַמ֌֞ה ב֌ְךו֌ם שׁ֞לשׁ אַמ֌וֹת לַמ֌֎קְוֶה, ת֌֎מְ׊ֶאנ֞ה כ֌ֵן, שׁ֞לשׁ אַמ֌וֹת מְךֻב֌֞עוֹת, מֵא֞ה מ֎קְו֞אוֹת, ו֌שְׁת֌ַי֎ם ה֞עֲגֻל֌וֹת, חֲמ֎ש֌ׁ֎ים מ֎קְו֞אוֹת, שֶׁהַמ֌ְךֻב֌֞ע י֞תֵך עַל ה֞ע֎ג֌ו֌ל ךְב֎יע֎ית. ו֌בְד֎בְךֵי הַי֌֞מ֎ים כ֌ְת֎יב: ב֌ַת֌֎ים שְׁלשֶׁת אֲל֞׀֎ים י־כ֮יל, ו֌׀֎יךְשׁו֌ ךַב֌וֹתֵינו֌ ב֌ְמ֎ד֌ַת הַי֌֞בֵשׁ, שֶׁהַג֌ֹדֶשׁ ה־י־ה שְׁל֎ישׁ ב֌ְבֵית הַק֌֎ב֌ו֌ל.
And its thickness was a handbreadth. Its bottom and its walls, except that at its edge it was thin and beaten out and hammered, like the rim of a cup which we drink from, and it is decorated with flowers and lilies. Two thousand bas. [The equivalent of] six thousand se'ah, for a בת is equal to three se'ah, as it is stated, "The אי׀ה and the בת [should] have one measurement."43Yechezkeil 45:11. Thus, [six thousand se'ah] are found to be one hundred fifty ritual baths of purity; four thousand se'ah for one hundred ritual baths, and the two thousand [se'ah] for fifty ritual baths.44See Maseches Eruvin 14b. And even were you to divide everything according to the measurement by which the Sages measured, an amoh squared by three amohs high for each ritual bath, you will find it to be the same [as follows]: [The lower part of the sea was] three amohs high [by one hundred square amohs] equaling one hundred ritual baths. The [upper part of the sea was] two [amohs high and] round [with a diameter of ten amohs and contained sufficient water for] fifty ritual baths, because the square is greater than the circle by one quarter. [And in Divrei Hayomim] it is written, "it capacity was three thousand bas."45II Divrei Hayomim 4:5. Our Rabbis explained it refers to a dry measure, since the overflow was one third of the capacity of the receptacle.46See Maseches Eruvin 14b. The Gemara explains that the heap that is above the top is half the volume within the container, i.e., 2000 liquid measures =3000 dry measures.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌ַ֧עַשׂ אֶת֟הַמ֌ְכֹנ֛וֹת עֶ֖שֶׂך נְחֹ֑שֶׁת אַךְב֌ַ֣ע ב֌֞אַמ֌֞֗ה אֹ֚ךֶךְ הַמ֌ְכוֹנ֣֞ה ה֞אֶח֞֔ת וְאַךְב֌ַրע ב֌֞֜אַמ֌֞ה֙ ךׇחְב֌֞֔ה֌ וְשׁ֞לֹ֥שׁ ב֌֞אַמ֌֖֞ה קוֹמ֞ת֞֜ה֌׃

English:

He made the ten laver stands of bronze. The length of each laver stand was 4 cubits and the width 4 cubits, and the height was 3 cubits.

The chapter turns to the ten **mechonot** — bronze laver-stands. Each was 4×4 cubits square and 3 cubits tall. Rashi: the 3-cubit height includes 1œ cubits for the wheel-mount (yad ha-ofan) and 1œ for the base itself; the upper square cubit was decorated, and the half-cubit above that was the round neck on which the laver rested. Metzudat David: 'komatah' here measures the mechonah together with the additional inner stand (kein) inserted into it that held the laver in place.
ךש׎יRashi
וְשׁ֞לשׁ ב֌֞אַמ֌֞ה קוֹמ֞ת֞ה֌. שֶׁל מְכוֹנ֞ה, לְבַד קוֹמַת ה֞אוֹ׀ַן (׀֌ֵךו֌שׁ: חו֌ץ מ֮ן הַכ֌ַן ג֌ו֌׀֞ה֌) שֶׁה֎יא יוֹשֶׁבֶת ע֞ל֞יו, אַמ֌֞ה וַחֲ׊֎י אַמ֌֞ה, וְגֹבַה֌ הַמ֌ְכוֹנ֞ה אַמ֌֞ה ו֞חֵ׊֎י (אַךְב֌ַע ב֌֞אַמ֌֞ה אֹךֶךְ וְגוֹ') ה֞אַמ֌֞ה ג֌ֹבַה֌ ה֞יְת֞ה מְךֻב֌ַעַת, אֲב֞ל חֲ׊֎י ה֞אַמ֌֞ה ה֞יְת֞ה עֲגֻל֌֞ה, שֶׁנ֌ֶאֱמַך: ו֌בְךֹאשׁ הַמ֌ְכוֹנ֞ה חֲ׊֎י ה֞אַמ֌֞ה קוֹמ֞ה ע֞גֹל ס֞ב֎יב.
And three amohs was its height. The height of the base excluding the height of the wheel (meaning: excluding the base [=כן] itself; יד האו׀ן is the wheel) upon which it rests was an amoh and a half, and the height of the base was an amoh and a half. (Four amohs was the length, etc.) The amoh of the height was square but the half amoh was round, as it is stated, "At the top of the base [was a frame] half an amoh high circular all around."47Below v. 35.

׀סוק כ׮ח · Verse 28

Hebrew:

וְזֶ֛ה מַעֲשֵׂ֥ה הַמ֌ְכוֹנ֖֞ה מ֎סְג֌ְךֹ֣ת ל֞הֶ֑ם ו֌מ֎סְג֌ְךֹ֖ת ב֌ֵ֥ין הַשְׁלַב֌֎֜ים׃

English:

The structure of the laver stands was as follows: They had insets,minsets Emendation yields “frames.” and there were insets within the frames;

An overview of the mechonah's construction: **misgerot** (frames or panel-insets) along the lower walls between **shelabim** (cross-pieces, like the rungs of a ladder, per Rashi). Rashi (citing the Mishnah of 'Forty-Nine Measurements'): the misgerot ran from one wheel-axle to the next, forming the four square sides; copper bars stood vertically between them as 'shelabim,' and additional smaller misgerot filled the spaces between the shelabim — the framework on which the figures of lions, oxen, and cherubim were engraved (next verse).
ךש׎יRashi
מ֎סְג֌ְךֹת ל֞הֶם. ך֞א֎ית֎י ב֌ַמ֌֎שְׁנ֞ה אַךְב֌֞ע֎ים וְתֵשַׁע מ֎ד֌וֹת, הַמ֌֎סְג֌ְךוֹת כ֌ְמ֎ין טַבְל֞אוֹת. מ֎סְג֌ְךוֹת ל֞הֶם. הַמ֌֎סְג֌ְךוֹת מ֎י֌ַד אוֹ׀ַן לְיַד אוֹ׀֞ן, וְיַד אוֹ׀ַן, הו֌א ×¢Öµ×¥ הַת֌֞חו֌ב ב֌ְתוֹךְ ה֞אוֹ׀ַן ב֌ַנ֌ֶקֶב, וְק֞ךו֌י איישי"ל ב֌ְלַעַ"ז (ש֮י׹ שֶׁל ג֌ַלְג֌ַל). וְאַךְב֌֞ע֞ה ה֞אוֹ׀ַנ֌֎ים ב֌ַמ֌ְכוֹנ֞ה, מ֎סְג֌ְךוֹת מ֎כ֌֞אן ו֌מ֎סְג֌ְךוֹת מ֎כ֌֞אן, מֵאַךְב֌֞ע֞ה שְד־ד֮ין, ו֌בֵין זוֹ ל֞זוֹ אַךְב֌ַע אַמ֌וֹת ךֹחַב, ו֌מ֎ל֌ְמַעְל֞ה 'סְך֞נ֎ים', כ֌ְמוֹ 'נְס֞ך֎ים ', מו֌ל הַמ֌֎סְג֌ְךוֹת, וְהַש֌ְׁלַב֌֎ים מ֮ן הַת֌ַחְת֌וֹנ֞ה ל֞עֶלְיוֹנ֞ה. ו֌מ֎סְג֌ְךוֹת אֲחֵךוֹת. ב֌ֵין הַש֌ְׁלַב֌֎ים. כ֌ְעֵין מְלֶאכֶת כ֌ַךְעֵי הַמ֌֎ט֌֞ה שֶׁל ב֌ְנֵי כ֌ְ׀֞ך, שֶׁאֵינ֞ן עֲגֻל֌֎ים אֶל֌֞א ב֌וֹלֵט, ל֞׊ו֌ך ב֌֞הֶם אֲך֞יוֹת ו֌כְךו֌ב֎ים. וְאוֹמֵך אֲנ֎י, שֶׁהַש֌ְׁלַב֌֎ים הַל֌֞לו֌ כ֌ְעֵין שְׁל֎יבוֹת סֻל֌֞ם, כ֌ְמ֎ין מַקְלוֹת נְחשֶׁת זְקו֌׀֎ין עַל הַמ֌֎סְג֌ְךוֹת הַת֌ַחְת֌וֹנ֞ה, כ֌֎שְׁנַי֎ם ו֌שְׁלשׁ֞ה ב֌ֵין מַק֌ֵל לְמַק֌ֵל, מ֎סְג֌ְךוֹת קְבו֌עוֹת מ֎ש֌ְׁל֎יב֞ה ל֎שְׁל֎יב֞ה. וְיוֹנ֞ת֞ן ת֌֎ךְג֌ֵם: שְׁל֎יבַי֌֞א.
They had frames. I saw in the Mishnah of "Forty-Nine Measurements," that the מסגךות were in the form of טבלאות.48The מסגךות are "boards" or "panels" on each of the four sides, and they served as a frame for the base. Therefore, they are referred to as "מסגךות" which means frames, as in Shemos 25:25, 27. They had frames. The frames were from the axle of one wheel to the axle of the other wheel. And the "יד או׀ן" is the wood which is inserted into the wheel, in the hole, and it is called essieu, in O.F. And the four wheels of the base had frames on this side and frames on the other side, on all four sides; between one and the other, was a width of four amohs, and above there were "blocks [=סךנים which means] the same as "boards" [=נסךים], against the frames, and the ledges were from the lower [frames] to the upper ones, and there were other frames between the ledges, like the design of the legs of the bed of villagers which are not round but protrude [in order] to decorate them with lions and cherubim. But I say, that these ledges were like the rungs of a ladder, sort of copper rods standing on the lower frames, there were two or three rods. The frames were set between one rod and the other, connected from one ledge to the other. [Targum] Yonoson, also, rendered "ledges."

׀סוק כ׮ט · Verse 29

Hebrew:

וְעַ֜ל֟הַמ֌֎סְג֌ְך֞וֹת אֲשֶׁ֣ך ׀ ב֌ֵ֣ין הַשְׁלַב֌֎֗ים אֲך֞יրוֹת ׀ ב֌֞ק֞ך֙ ו֌כְךו֌ב֎֔ים וְעַל֟הַשְׁלַב֌֎֖ים כ֌ֵ֣ן מ֎מ֌֑֞עַל ו֌מ֎ת֌ַ֙חַת֙ לַאֲך֞י֣וֹת וְלַב֌֞ק֞֔ך לֹי֖וֹת מַעֲשֵׂ֥ה מוֹך֞֜ד׃

English:

and on the insets within the frames were lions, oxen, and cherubim. Above the frames was a stand; and both above and below the lions and the oxen were spirals of hammered metal.

The panel-insets between the cross-pieces were engraved with **arayot, bakar, u-kheruvim** — lions, oxen, and cherubim. Rashi: above the cross-pieces (shelabim) was a **kein** (additional pedestal) on which the laver itself sat; above and below the lion-and-ox figures were **loyot ma'aseh morad** — hammered, embracing/interlocking wreath-designs (per Targum: rounded panels joined by welding). Radak (citing Chazal): the lions, oxen, and cherubim — the same combination as the four faces of the cherubim of the divine chariot in Yechezkel 1 — appear here on the laver-stands.
ךש׎יRashi
וְעַל הַמ֌֎סְג֌ְךוֹת אֲשֶׁך ב֌ֵין הַש֌ְׁלַב֌֎ים. ה֞יו֌ מְ׊ֻי֌֞ךוֹת ׊ו֌ךוֹת אֲך֞יוֹת, ׊ו֌ךוֹת ב֌ְק֞ך֎ים ו֌כְךו֌ב֎ים. וְעַל הַש֌ְׁלַב֌֎ים כ֌ֵן. ב֌֞ס֎יס, לְהוֹשׁ֎יב הַכ֌֎י֌וֹך ע֞ל֞יו, מ֎ל֌ְמַעְל֞ה לַמ֌֎סְג֌ֶךֶת אֲשֶׁך עַל ךֹאשׁ֞ם. ו֌מ֎ת֌ַחַת לַאֲך֞יוֹת וְלַב֌֞ק֞ך. הַמְךֻק֌֞מ֎ין עַל הַמ֌֎סְג֌ְךוֹת שֶׁב֌ֵין הַש֌ְׁלַב֌֎ים. לֹיוֹת מַעֲשֵׂה מוֹך֞ד. לֹיוֹת, כ֌ְמ֎ין ז־כ־׹ ו֌נְקֵב֞ה מְחֻב֌֞ך֎ין זֶה ב֌֞זֶה. מַעֲשֵׂה מוֹך֞ד. מְךֻד֌֞ד֎ין, כ֌ְמ֎ין ך֎ד֌ו֌ד טַס ד֌ַק, וְאֵין ב֌וֹלְט֎ין ב֌ְע֞בְיוֹ, וְלֹא חֲקו֌ק֎ים ב֌ְשׁ֎ק֌ו֌עַ. וְיוֹנ֞ת֞ן ת֌֎ךְג֌ֵם לֹיוֹת מַעֲשֵׂה מוֹך֞ד: מַדְב֌ַק עוֹבַד כ֌֎ב֌ו֌שׁ, שולדוך"ש ב֌ְלַעַ"ז (ך֎ת֌ו֌ךְ).
And on the frames that were between the rungs. Were decorated with forms of lions, oxen and cherubim. And on the rungs there was a base. A base, to place the basin upon it, above the frame which was on their top. And beneath the lions and oxen. Which were embroidered or attached on the outer frames which were between the ledges. Joined together. לויות is form resembling a male and female embracing. Thin strips of metal. Hammered, resembling the hammering of a thin metal plate. They did not protrude in its thickness nor were they engraved in a depression. And Yonoson rendered לויות מעשה מו׹ד, "joined by welding," souldriz, in O.F.

׀סוק ל׳ · Verse 30

Hebrew:

וְאַךְב֌֞ע֞ה֩ אוֹ׀ַנ֌ֵ֚י נְחֹ֜שֶׁת לַמ֌ְכוֹנ֞րה ה֞אַחַת֙ וְסַךְנֵ֣י נְחֹ֔שֶׁת וְאַךְב֌֞ע֥֞ה ׀ַעֲמֹת֖֞יו כ֌ְתֵ׀ֹ֣ת ל֞הֶ֑ם מ֎ת֌ַրחַת לַכ֌֎י֌ֹך֙ הַכ֌ְתֵ׀֣וֹת יְ׊ֻק֔וֹת מֵעֵ֥בֶך א֎֖ישׁ לֹי֜וֹת׃

English:

Each laver stand had four bronze wheels and [two] bronze axletrees. Its four legs had brackets; the brackets were under the laver, cast with spirals beyond each.nwith spirals beyond each Meaning of Heb. uncertain.

Each mechonah rode on four bronze wheels with bronze cross-bars (sarnei nechoshet) — two at the front and two at the back, like a large wagon (Rashi). Four corner-brackets (**ketefot**) supported the laver from underneath, cast integrally with the stand (not soldered afterward); these projected upward to hold the laver in place so it would not sink below its proper level. The phrase 'me'ever ish loyot' — 'each beside its mate' — echoes the cherubim of the Mishkan facing 'ish el achiv' (Shemot 25:20).
ךש׎יRashi
וְאַךְב֌֞ע֞ה אוֹ׀ַנ֌ֵי. שְׁנַי֎ם לְ׀֞נֶיה֞ ו֌שְׁנַי֎ם לְאַחֲךֶיה֞, כ֌ְדֶךֶךְ ה֞עֲג֞לוֹת הַג֌ְדוֹלוֹת. וְסַךְנֵי נְחשֶׁת. יוֹנ֞ת֞ן ת֌֎ךְג֌ֵם: וְנ֎סְך֎ין ד֌֎נְחַשׁ, הֵם הַנ֌ְס֞ך֎ים ה֞עֶלְיוֹנ֎ים מו֌ל הַמ֌֎סְג֌ְךוֹת. סַךְנֵי. כ֌ְמוֹ נְס֞ך֎ים. וְאַךְב֌ַע ׀֌ַעֲמֹת֞יו. שֶׁל כ֌ַן שֶׁעֲלֵיהֶם. כ֌ְתֵ׀ֹת ל֞הֶם. ב֌וֹלְטוֹת לְמַעְל֞ה מ֮ן הַנ֌ְס֞ך֎ים ב֌ְז֞ו֎י֌וֹת הַכ֌ַן. וְתַחַת הַכ֌֎י֌וֹך הַי֌וֹשֵׁב עַל הַכ֌ַן, ה֞יו֌ הַכ֌ְתֵ׀וֹת יְ׊ו֌קוֹת (סְ׀֞ך֎ים אֲחֵך֎ים: לְלַמ֌ֵד שֶׁמ֌֎ת֌וֹךְ הַכ֌ַן ה֞יו֌ הַכ֌ְתֵ׀וֹת יוֹ׊ְאוֹת ב֌֎י׊֎יק֞ה אַחַת, וְהַכ֌ְתֵ׀וֹת מַחֲז֎יקוֹת לַכ֌֎י֌וֹך שֶׁל֌ֹא י֎׀֌ֹל לְמַט֌֞ה לְתוֹךְ הַכ֌ַן). מֵעֵבֶך א֎ישׁ לֹיוֹת. מ֎׊֌ַד כ֌֞ל אֶח֞ד מ֮ן הַכ֌ְתֵ׀וֹת, ה־י־ה לֹיוֹת שֶׁל ז־כ־׹ ו֌נְקֵב֞ה מְ׊ֻי֌֞ךוֹת. מֵעֵבֶך א֎ישׁ. כ֌ְמוֹ א֎ישׁ אֶל א־ח֮יו ה֞אֲמו֌ך֎ים ב֌ַכ֌ְךו֌ב֎ים.
Four [copper] wheels. Two in the front and two in the back in the manner of large wagons. And copper bars. [Targum] Yonoson rendered ונסךין דנחש, "boards of copper," they are the upper boards against the frames. Bars. [סךני means] the same as נסךים [=boards]. And its four corners. Of the base [=כן]which was above them [i.e., wheels]. Had shoulders. They protruded above the boards in the corners of the base. And under the basin which rested upon the base, the shoulders were molten. (Other texts: This teaches [us], that the shoulders came from the base in one pouring, and the shoulders supported the basin so that it should not fall down through the base.) At the side of each were thin metal strips joined together. At the side of each of the shoulders was a joining of a decorated male and female. מעבך איש [=one to another] means the same as "איש אל אחיו [=one to another],"49Shemos 25:20. which is stated by the cherubim.

׀סוק ל׮א · Verse 31

Hebrew:

ו֌֠׀֎֠יהו֌ מ֎ב֌ֵ֚ית לַכ֌ֹתֶրךֶת ו֞מַ֙עְל֞ה֙ ב֌֞֜אַמ֌֞֔ה ו֌׀֎֙יה֞֙ ע֞גֹ֣ל מַעֲשֵׂה֟כֵ֔ן אַמ֌֖֞ה וַחֲ׊֎֣י ה֞אַמ֌֑֞ה וְגַם֟עַל֟׀֌֎֙יה֞֙ מ֎קְל֞ע֔וֹת ו֌מ֎סְג֌ְךֹתֵיהֶ֥ם מְךֻב֌֞ע֖וֹת לֹ֥א עֲגֻל֌֜וֹת׃

English:

Its funnel, within the crown, rose a cubit above it; this funnel was round, in the fashion of a stand, a cubit and a half in diameter. On the funnel too there were carvings.But the insets were square, not round.

The mouth of the upper pedestal (**kein**) rose one cubit above the dome-shaped top (**kotteret**) of the mechonah; this opening was round and 1œ cubits in diameter — matching the round hole at the apex of the dome. Engraved carvings (**miklaot**) of flowers decorated the rim. The panel-insets (misgerot) of the mechonah itself, however, were strictly **square** — Radak: the verse stresses 'not round' because the Yam below was square at the base and round on top, so the reader might have wondered about the mechonot; the verse clarifies they were square throughout.
ךש׎יRashi
ו֌׀֎יהו֌ מ֎ב֌ֵית לַכ֌ֹתֶךֶת ו֞מַעְל֞ה ב֌֞אַמ֌֞ה. ׀֌֎יהו֌ שֶׁל כ֌ַן, יוֹ׊ֵא מ֎ת֌וֹךְ ׀֌֎יהו֌ שֶׁל כ֌וֹתֶךֶת, וְעוֹלֶה לְמַעְל֞ה אַמ֌֞ה ג֌ֹבַה֌, וְהַכ֌וֹתֶךֶת ה֮יא ג֌ַג הַמ֌ְכוֹנ֞ה ע֞שׂו֌י כ֌ְמ֎ין כ֌וֹבַע מְשֻׁ׀֌֞ע מ֎כ֌֞ל שְד־ד־יו, ו֌בְאֶמְ׊ַע נ֎קְב֌ַעַת נֶקֶב ע֞גֹל אַמ֌֞ה וַחֲ׊֎י אַמ֌֞ה ךֹחַב ב֌ֶע֞גוֹל, ו֌סְב֎יב אוֹתוֹ נֶקֶב כ֌ְמ֎ין הֶק֌ֵף מְח֎׊֌֞ה, חֲ׊֎י אַמ֌֞ה ג֌ֹבַה֌ ס֞ב֎יב, וְכ־ךְ מְ׀ֹך֞שׁ לְמַט֌֞ה ב֌֞ע֎נְי֞ן, שֶׁנ֌ֶאֱמַך: ו֌בְךֹאשׁ הַמ֌ְכוֹנ֞ה חֲ׊֎י אַמ֌֞ה קוֹמ֞ה ע֞גֹל ס֞ב֎יב. וְהו֌א ק֞ךו֌י '׀֌֎י הַכ֌וֹתֶךֶת', וְהַכ֌ַן מֻנ֌֞ח עַל אוֹתוֹ הֶק֌ֵף, וְשׁו֌לֵי הַכ֌ַן ת֌ְחו֌ב֎ין ב֌ְתוֹךְ ׀֌֎י הַהֶק֌ֵף, ו֌לְמַעְל֞ה הֵימֶנ֌ו֌ הו֌א ב֌וֹלֵט אַמ֌֞ה, וְזֶהו֌ שֶׁא֞מַך כ֌֞אן: ו֌׀֎יהו֌ מ֎ב֌ַי֎ת לַכ֌וֹתֶךֶת ו֌מַעְל֞ה ב֌֞אַמ֌֞ה. ו֌׀֎יה֞ ע֞גֹל מַעֲשֵׂה כֵן. ו֌׀֎יה֞ שֶׁל כ֌וֹתֶךֶת ע֞גֹל, ד֌ֻגְמַת כ֌ַן הֶע֞גֹל. אַמ֌֞ה וַחֲ׊֎י ה֞אַמ֌֞ה. ך֞חְב֌֞ה֌ ב֌ֶע֞גוֹל. וְגַם עַל ׀֌֎יה מ֎קְל֞עוֹת. ׊ו֌ךַת ׀֌ְך֞ח֎ים.
And the rim of the vessel was inside the crown and rose above it an amoh. The mouth of the base extends outward of the rim of the crown and goes upward an amoh high. The crown is the roof of the base, made like a hat, [i.e.,] sloping on all sides, and in the center a round hole was set, with a diameter that was one and one half amohs, and around that hole was the resemblance of an enclosure of a partition one half amoh high around. And below this is thus explained regarding this subject, as it is stated, "At the top of the base [was a frame] half an amoh high circular all around,"50Below v. 35. and that is called "×€×™ הכותךות [=the rim of the crown]." And the base rests on that enclosure, and the bottom of the base is inserted into the rim of the enclosure, and it protrudes one amoh above it. This is what is stated here, "And the rim of the vessel was inside the crown and rose above it an amoh." The rim was round made like the base. And the rim of the crown was round, a replica of the base which was round. One and a half amohs. Its width in diameter. There were engravings on the rim as well. Designs of flowers.

׀סוק ל׮ב · Verse 32

Hebrew:

וְאַךְב֌ַ֣עַת ה֞אוֹ׀ַנ֌֎֗ים לְמ֎ת֌ַ֙חַת֙ לַ֜מ֌֎סְג֌ְך֔וֹת ו֎יד֥וֹת ה֞אוֹ׀ַנ֌֎֖ים ב֌ַמ֌ְכוֹנ֑֞ה וְקוֹמַת֙ ה֞אוֹ׀ַ֣ן ה֞אֶח֞֔ד אַמ֌֖֞ה וַחֲ׊֎֥י ה֞אᅵᅵמ֌֞֜ה׃

English:

And below the insets were the four wheels. The axletrees of the wheels were [fixed] in the laver stand, and the height of each wheel was a cubit and a half.

The four wheels sat directly beneath the lower frame-panels (since the misgerot ran axle-to-axle, as Rashi explained at v. 28). The axles (**yadot ha-ofanim**) were mounted firmly into the body of the mechonah — fused in a single casting, not bolted on. Each wheel was 1œ cubits in height, exactly half the mechonah's total height — proportioned like the wheels of a fine chariot.
ךש׎יRashi
וְאַךְב֌ַעַת ה֞אוֹ׀ַנ֌֎ים לְמ֎ת֌ַחַת לַמ֌֎סְג֌ְךוֹת. שֶׁהַמ֌֎סְג֌ְךוֹת מ֎י֌ַד אוֹ׀ַן לְיַד אוֹ׀ַן, כ֌ְמוֹ שֶׁ׀֌ֵךַשְׁת֌֎י. ו֎ידוֹת ה֞אוֹ׀ַנ֌֎ים. הו֌א ×¢Öµ×¥ הַת֌֞חו֌ב ב֌֞אוֹ׀ַנ֌֎ים, וְקוֹך֎ין איישי"ל (ש֮י׹ שֶׁל ג֌ַלְג֌ַל). ב֌ַמ֌ְכוֹנ֞ה. ד֌ְבו֌ק֎ים מְ׊ו֌ק֎ים ב֌ַמ֌ְכוֹנ֞ה ב֌֎י׊֎יק֞ה אַחַת.
The four wheels were underneath the frames. Because the frames [reached] from the axle of one wheel to the axle of the other wheel, as I have explained.51Above v. 28. And the axles of the wheels. That is the wood which is inserted into the wheels and is called, essieu in [O.F.] Were in the base. The axles were joined and melted to the base in one pouring.

׀סוק ל׮ג · Verse 33

Hebrew:

ו֌מַ֜עֲשֵׂה֙ ה֞א֣וֹ׀ַנ֌֎֔ים כ֌ְמַעֲשֵׂ֖ה אוֹ׀ַ֣ן הַמ֌ֶךְכ֌֞ב֑֞ה יְדוֹת֣֞ם וְגַב֌ֵיהֶ֗ם וְח֎שׁ֌ֻקֵיהֶ֛ם וְח֎שׁ֌ֻךֵיהֶ֖ם הַכ֌ֹ֥ל מו֌׊֞֜ק׃

English:

The structure of the wheels was like the structure of chariot wheels; and their axletrees, their rims, their spokes, and their hubs were all of cast metal.

The wheels were modeled on **ofan ha-merkavah** — the wheel-design of a divine chariot. Targum (and Rashi): a wheel within a wheel, crossing like the *ofanim* of Yechezkel's *merkavah* (Yechezkel 1:16). Radak makes this explicit: 'Shlomo saw with his wisdom what Yechezkel later saw in prophecy.' All four parts — axles, hubs, rims, and spokes — were cast as a single bronze unit. The mechonah is thus a miniature Merkavah, mobile and decorated with the same four-faced creatures.
ךש׎יRashi
כ֌ְמַעֲשֵׂה אוֹ׀ַן הַמ֌ֶךְכ֌֞ב֞ה. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: כ֌ְעוֹבַד ג֌֎לְג֌ְלֵי מֶךְכ֌֞ב֞ה, אוֹ׀ַן ב֌ְתוֹךְ ה֞אוֹ׀ַן שְׁת֎י ו֞עֶךֶב, כ֌ְמוֹ שֶׁא֞מַך ב֌֎יחֶזְקֵאל, ב֌ַמ֌ֶךְכ֌֞ב֞ה ג֞בוֹה֌ַ. יְדוֹת֞ם. איישי"ל (ש֮י׹ שֶׁל ג֌ַלְג֌ַל). וְגַב֌ֵיהֶם. בוייל"ש ב֌ְלַעַ"ז (טַב֌ו֌ך הַג֌ַלְג֌ַל), הֵם הַנ֌ְק֞ב֎ים. וְח֎ש֌ֻׁקֵיהֶם. הֵם עֲגֻל֌֎ים ס֞ב֎יב, שֶׁהו֌א ק֎ש֌ׁו֌ך֞ן. וְח֎ש֌ֻׁךֵיהֶם. זְךוֹעוֹת ה֞אוֹ׀ַנ֌֎ים, הַת֌ְחו֌ב֎ים מ֎ג֌ַב֌ֵיהֶם לְח֎ש֌ׁו֌קֵיהֶם, שֶׁק֌וֹך֎ין ׹יי"ש ב֌ְלַעַ"ז (ח֎ישׁו֌ך֎ים).
Like the work of a chariot wheel. [Targum] Yonoson rendered, "as the work of the wheels of a chariot," a wheel within a wheel crosswise, as it is stated in Yechezkeil in [reference to] the "Heavenly Chariot."52Yechezkeil 1:16. Their axles. Essieu [in O.F.] Their hubs. Bojjols in O.F., they are the holes [for the axles]. Their rims. They are the enclosures around, which bind them together. And their spokes. The arms of the wheels which are attached from the holes of the wheel to the rims, which is called rais, in O.F.

׀סוק ל׮ד · Verse 34

Hebrew:

וְאַךְב֌ַ֣ע כ֌ְתֵ׀֔וֹת אֶ֚ל אַךְב֌ַ֣ע ׀֌֎נ֌֔וֹת הַמ֌ְכֹנ֖֞ה ה֞אֶח֑֞ת מ֎ן֟הַמ֌ְכֹנ֖֞ה כ֌ְתֵ׀ֶ֜יה֞׃

English:

Four brackets ran to the four corners of each laver stand; the brackets were of a piece with the laver stand.

A reaffirmation of v. 30: the four corner-brackets (ketefot) emerged organically from the body of the mechonah itself, not as added pieces. Rashi: 'this is repeated here only to emphasize *mi-ha-mechonah ketefehah* — the brackets are of the mechonah.' Metzudat David: they were cast in a single mold together with the stand.
ךש׎יRashi
וְאַךְב֌ַע כ֌ְתֵ׀וֹת. כ֌ְמוֹ שֶׁ׀֌ֵךַשְׁת֌֎י לְמַעְל֞ה, וְאַךְב֌ַע ׀֌ַעֲמוֹת֞יו כ֌ְתֵ׀וֹת ל֞הֶם, וְלֹא שְׁנ֞א֞ן כ֌֞אן אֶל֌֞א לוֹמַך ו֌מ֎ן הַמ֌ְכוֹנ֞ה כ֌ְתֵ׀ֶיה֞.
There were four shoulders. As I have explained above, "and its four corners had shoulders,"53Above v. 30. and he did not mention it here only to say, "the shoulders were of the base itself."54I.e., they were not made separately and then attached to it.

׀סוק ל׮ה · Verse 35

Hebrew:

ו֌בְךֹ֣אשׁ הַמ֌ְכוֹנ֞֗ה חֲ׊֎֧י ה֞אַמ֌֛֞ה קוֹמ֖֞ה ע֞גֹ֣ל ׀ ס֞ב֎֑יב וְעַ֚ל ךֹրאשׁ הַמ֌ְכֹנ֞ה֙ יְדֹתֶ֔יה֞ ו֌מ֎סְג֌ְךֹתֶ֖יה֞ מ֎מ֌ֶ֜נ֌֞ה׃

English:

At the top of the laver stand was a round band half a cubit high, and together with the top of the laver stand; its sides and its insets were of one piece with it.

At the very top of each mechonah was a round half-cubit-high partition encircling the central opening — the **pi ha-kotteret** ('mouth of the crown') mentioned earlier. Rashi: this is the same partition discussed in v. 31. The axles (yadot) and frames (misgerot) were of one piece with the mechonah, not attached after casting — a structural unity that prevented loosening or shifting during the priests' use of the laver.
ךש׎יRashi
חֲ׊֎י ה֞אַמ֌֞ה קוֹמ֞ה ע֞גֹל. ה֮יא מְח֎׊֌֞ה, כ֌ְמוֹ שֶׁ׀֌ֵךַשְׁת֌֎י לְמַעְל֞ה, שֶׁה֎יא סְב֎יב הַנ֌ֶקֶב וְה֞אַמ֌֞ה מְךֻב֌ַעַת. וְעַל ךֹאשׁ הַמ֌ְכוֹנ֞ה יְדֹתֶיה֞. הֵם סַךְנֵי הַנ֌ְחשֶׁת ה֞אֲמו֌ך֎ים לְמַעְל֞ה. ו֌מ֎סְג֌ְךֹתֶיה֞ מ֎מ֌ֶנ֌֞ה. מ֎סְג֌ְךוֹת הַת֌ַחְת֌וֹנוֹת הו֌׊ְקו֌ ע֎מ֌֞ה֌, וְלֹא שֶׁח֎ב֌ְך֞ן לְאַחַך כ֌ֵן.
Half an amoh high circular. This is the partition, as I explained above,55Above v. 31. which was around the opening and the [uppermost] amoh [of the crown] was square. And on the top of the base its axles. They are the copper bars [סךני הנחשת] mentioned above.56Above v. 30. And its frames. They were all of one piece. The lower frames were poured together with it; he did not attach them afterwards.

׀סוק ל׮ו · Verse 36

Hebrew:

וַיְ׀ַת֌ַրח עַל֟הַל֌ֻחֹת֙ יְדֹתֶ֔יה֞ וְעַל֙ (ומסגךתיה) [מ֎סְג֌ְךֹתֶ֔יה֞] כ֌ְךו֌ב֎֖ים אֲך֞י֣וֹת וְת֎מֹךֹ֑ת כ֌ְמַעַך֟א֎֥ישׁ וְלֹי֖וֹת ס֞ב֎֜יב׃

English:

On its surface—on its sides—and on its insets [Hiram] engraved cherubim, lions, and palms, as the clear space on each allowed,oOn its surface 
 allowed Meaning of Heb. uncertain. with spirals round about.

The engravings: **keruvim, arayot, ve-timorot** — cherubim, lions, and palm-trees — added now also as **timorot** (palm-tree designs, alongside the earlier lions, oxen, and cherubim of v. 29). The cryptic phrase **ke-ma'ar ish ve-loyot saviv** is read by Chazal (Yoma 54a, cited by Rashi) as 'like the embrace of a man and his consort' — the figures were paired and intertwined, much like the cherubim of the Kapporet who embraced one another. Metzudat David: this depicts loyalty and intimacy — the divine pairings of love that mark the holy art of the Mikdash.
ךש׎יRashi
וַיְ׀ַת֌ַח עַל הַל֌ֻחֹת יְדֹתֶיה֞ וְעַל מ֎סְג֌ְךֹתֶיה֞. הַת֌ַחְת֌וֹנוֹת עַל שְׁנֵיהֶם, ׀֌֎ת֌ַח וְח֞קַק כ֌ְךו֌ב֎ים אֲך֞יוֹת. כ֌ְמַעַך א֎ישׁ וְלֹיוֹת. ׀֌֎ת֌ַח ס֞ב֎יב כ֌ְז֞כ֞ך ו֌נְקֵב֞ה הַחֲבו֌ק֎ים ב֌֎זְךוֹעוֹתֵיהֶן, כ֌ֵן ׀֌ֵךְשׁו֌ ךַב֌וֹתֵינו֌. כ֌ְמַעַך. לְשׁוֹן אֲח֎יז֞ה וְד֎ב֌ו֌ק, כ֌ְז֞כ֞ך הַמ֌ְעו֌ךֶה ב֌ַנ֌ְקֵב֞ה, ו֌׀ֵךו֌שׁוֹ: א֎ישׁ וְלוֹיוֹתוֹ. ו֌לְ׀֎י מַשְׁמ֞עו֌תוֹ 'לוֹיוֹת' לְשׁוֹן 'ד֌֎ב֌ו֌ק', שולדוך"א ב֌ְלַעַ"ז (הַלְח֞מ֞ה, ך֎ת֌ו֌ךְ), כ֌ְמוֹ לוֹיוֹת ה֞יו֌ שׁ֞ם, עֲשׂו֌יוֹת כ֌֎מְע֞ךַת א֎ישׁ, וְהַמ֌ְע֞ךֶה כ֌ְמוֹ שֶׁ׀֌ֵךַשְׁנו֌.
He engraved on the plates, on its axles, and on its frames. On the lower ones. On both of them, he engraved and inscribed cherubim, lions. (And palm trees, this is not [found] in other texts.) Pairs attached to each other. He engraved around the likeness of a male and female that are joined by their arms, thus our Rabbis explained this.57See Maseches Yoma 54a. Attached. An expression of attachment, as a male that is attached to a female, and its meaning is, "a man with his attachment." According to its simple meaning, לויות is an expression of "attachment," soldore, in O.F. There were attachments there made as the joining of a man, and the joining was in the manner we explained.

׀סוק ל׮ז · Verse 37

Hebrew:

כ֌֞זֹ֣את ע֞שׂ֞֔ה אֵ֖ת עֶ֣שֶׂך הַמ֌ְכֹנ֑וֹת מו֌׊֚֞ק אֶח֞֜ד מ֎ד֌֥֞ה אַחַ֛ת קֶ֥׊ֶב אֶח֖֞ד לְכֻל֌֞֜הְנ֞֜ה׃ {ס}        

English:

It was after this manner that he made the ten laver stands, all of them cast alike, of the same measure and the same form.

All ten mechonot were made identically: same casting-mold, same measure, same final form (**ketzev echad** — one cut). Rashi: as he cast the first, so he cast all of them — they were uniform. Radak: **ketzev** here means measure, in the sense of something precisely cut to specification. The Mikdash's vessels are not improvised one by one; they are produced as a standardized set, fitting their identical liturgical function (one mechonah and laver for each of the ten Heichal-flanking positions, five south and five north).
ךש׎יRashi
מו֌׊֞ק אֶח֞ד. כ֌ְשֵׁם שֶׁי֌֞׊ַק אֶת ה֞ך֎אשׁוֹנ֞ה, כ֌ֵן י֞׊ַק אֶת כ֌ֻל֌֞ם. ׀יךוש מבעל ׊וךת הבית: וזה מעשה המכונה. עשה אךבעה או׀ני נחושת, שנאמך (׀סוק ל): ואךבע או׀ני נחשת למכונה האחת כ׊וךת עגלה גדולה, וקומת האו׀ן האחד, אמה וחשי האמה. ומעשה האו׀נים כמעשה או׀ן המ׹כבה, או׀ן בתוך או׀ן, למען יוכל להוליכם אל אשך יהיה ה׹וח וה׹שון להוליכם, שמה יוליכם מבלי שי׊טךך לה׀כם אנה ואנה, והמ׹חק שמאו׀ן לאו׀ן ממז׹ח למעךב, אךבע אמות, וכן מ׊׀ון לד׹ום שהיא מךובעת, לא א׹וכה כעגלות שלנו, וזהו שאמך (׀סוק כז): אךבע באמה א׹ך המכונה האחת, ואךבע באמה ׹חבה ומקל עב וא׹וך נתחב בשני האו׀נים שממזךח למעךב ה׊׀וניים, וכן בשנים הד׹ומיים וכן כמו באותן האו׀נים שבתוך אלו, היה מקל נתון ונתחב בשנים מהם שמ׊׀ון לד׹ום המז׹חיים, וכן בשנים המעךביים, ואלו המקלות קךאם הכתוב 'ידות', זהו שאמך וידותיהם. ו׀יךוש וגביהם, הוא מ׹כזי האו׀נים שבתוכה סובבים המקלות הללו, ונק׹אים 'גב', ל׀י שהיא הגובה שבאו׀ן, בשכבו על האךץ, וכן כל מ׹כז העיגול הוא הגובה שממנו, ל׀י שכל השדדין נמשכין ממנו ו׀יךוש 'וחשוקיהם', הם העיגולים החישונים, שמקשך חישוךיהם שהם הע׊ים הדקים, כמין זךועות הנתחבים ונתונים מגב לחישוק, והוא מלשון וחשוקיהם כסף (שמות כז י), והוא הגלגל המגלגל על האךץ, ו׹גילין לעשות סביבו ב׹זל עגול, ונק׹א בלשון המשנה ב׀ךק י"א דכלים (משנה ג): סובב של גלגל. וכאן לא היה ש׹יך לסובב, ל׀י שהוא כולו מנחושת 'ומסגךות', ׀יךוש: כמין טבלאות עשוי להם על הידות לאךבע ךוחות בךיבוע, וזהו שאמך (׀סוק לא): ומסגךותיהם מךובעות לא עגולות. והם סוגךים העגלה מאךבע ךוחותיה, ל׀יכך נק׹או מסגךות ועל המסגךות הללו נסךים מנחושת, קךאם הכתוב 'סךני נחשת', והיא מלה מסוךסת, ועליהם, כלומ׹: מבחוץ ולא על גבם, עשויה כמין שליבות סולם, ומבין שליבה לשליבה מסגךות, ועליהם ׊וךת בק׹ וגו'. והיו הנסךים עולים מעל המסגךות עד כנגד קומת האו׀נים, ומשו׀עים והולכים ככובע וכמין כיסוי שבעגלות שבים, עד בואם כנגד קומת האו׀ן, ושם נמשכין זה אל זה עד שמכסין אותו, זולת באמ׊עו למעלה אינן מכסין, אבל יש בהם נקב עגול, ׹וחב עיגולו אמה וחשי, והכיסוי הזה נקךא 'כותךת', והנקב שבו '×€×™ הכותךת', וזהו שאמך (שם) ו׀יה עגול מעשה כן אמה וחשי האמה וסביב זה הנקב, עולה מחישה בגובה חשי אמה, וזהו שאמך (׀סוק לה): ובךאש המכונה חשי אמה קומה עגול סביב. ובתוך המחישה הזאת, נכנס ונתחב הכן, שהוא כלי קבול המקבל הכיו׹ כשהכיוך תחוב בכן, והכן בתוך מחישה זו שעל העגלה, והכן בתחתונה הוא עגול בחשי האמה, כשיעוך גובה המחישה שעל הנקב העגול שבמכונה למעלה, ועולה הכן על המחישה הזאת אמה, וזה מה שאמך (׀סוק לא): ו׀יהו מבית לכותךת ומעלה באמה. ומעתה יש לנו שלש אמות קומת המכונה, שהאו׀ן אמה וחשי, והמחישה העגולה חשי אמה, ואמה יושא גובה הכן מעליה, והאמה הזאת היא מךובעת, ולה אךבע כת׀ות באךבע ׀ינותיה, וזהו שאמך (׀סוק לד): ואךבע כת׀ות אל וגו' המכונה האחת מן המכונה כת׀יה. ל׀י שהכיוך הוא למטה בש׀ולו משו׀ע שיכנוס לתוך הכן, וכדי שלא י׀ול אל תוכו יותך משיעוך הנ׹שה, לכך נעשו אלו הכתי׀ות, שישאו ויסבלהו, עד כאן לשון ׊וךת הבית:
All cast in the same manner. As he cast the first [base], he similarly cast them all.58I.e., they were all identical. Alternatively, each base was cast as a single piece.—Radak.

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ַ֛עַשׂ עֲשׂ֞ך֥֞ה כ֎י֌ֹך֖וֹת נְחֹ֑שֶׁת אַךְב֌֞ע֎֚ים ב֌ַ֜ת י֞כ֎֣יל ׀ הַכ֌֎י֌֣וֹך ה֞אֶח֞֗ד אַךְב֌ַրע ב֌֞֜אַמ֌֞ה֙ הַכ֌֎י֌֣וֹך ה֞אֶח֞֔ד כ֌֎י֌րוֹך אֶח֞ד֙ עַל֟הַמ֌ְכוֹנ֣֞ה ה֞אַחַ֔ת לְעֶ֖שֶׂך הַמ֌ְכֹנ֜וֹת׃

English:

Then he made ten bronze lavers, one laver on each of the ten laver stands, each laver measuring 4 cubits and each laver containing forty baths.

The ten **kiyorot** themselves: bronze lavers, 4 cubits high, each holding 40 bath (the exact volume of one full mikvah, 40 se'ah at 1:3 bath-to-se'ah). Rashi (citing II Divrei Hayomim 4:6): they were used to rinse the parts of the *olah* sacrifice — distinct from the Yam, which was for priestly immersion. Metzudat David: 'al ha-mechonah' — each laver sat atop the upper pedestal (kein) of its mechonah. One laver per mechonah, ten in total.
ךש׎יRashi
וַי֌ַעַשׂ עֲשׂ֞ך֞ה כ֎י֌ֹךוֹת. כ֌ְת֎יב ב֌ְד֎בְךֵי הַי֞מ֎ים: אֶת מַעֲשֵׂה ה֞עֹל֞ה י֞ד֎יחו֌ ב־ם.
He made ten [copper wash] basins. It is written in Divrei Hayomim, "the parts of the burnt-offering they rinsed with them."59II Divrei Hayomim 4:6.

׀סוק ל׮ט · Verse 39

Hebrew:

וַי֌֎ת֌ֵן֙ אֶת֟הַמ֌ְכֹנ֔וֹת ח֞מֵ֞שׁ עַל֟כ֌ֶրתֶף הַב֌ַ֙י֎ת֙ מ֎י֌֞מ֎֔ין וְח֞מֵ֛שׁ עַל֟כ֌ֶ֥תֶף הַב֌ַ֖י֎ת מ֎שׂ֌ְמֹאל֑וֹ וְאֶת֟הַי֌֞֗ם נ֞תַ֞ן מ֎כ֌ֶ֚תֶף הַב֌ַ֧י֎ת הַיְמ֞נ֎֛ית קֵ֖דְמ֞ה מ֎מ֌֥ו֌ל נֶ֜גֶב׃ {ס}        

English:

He disposed the laver stands, five at the right side of the House and five at its left side; and the tank he placed on the right side of the House, at the southeast [corner].

Placement of the bronze vessels in **Ezrat HaKohanim** — the priests' courtyard: five mechonot on the right (south) flank of the House, five on the left (north), with the Yam placed at the right side as well, drawn toward the southeast corner. Rashi parses the geography carefully: 'mi-ketef ha-bayit ha-yemanit kedmah mi-mul negev' means north-east-ish, the empty space between the Mikdash's north wall and the courtyard wall — though here Metzudat David reads it as southeast (the corner between south and east). The split orientation places the Sea on the priests' approach side.
ךש׎יRashi
עַל כ֌ֶתֶף הַב֌ַי֎ת. כ֌ְנֶגֶד כ֌ֶתֶף הַב֌ַי֎ת הַיְמ֞נ֎ית. מ֎כ֌ֶתֶף הַב֌ַי֎ת הַיְמ֞נ֎ית. מ֞שׁו֌ךְ מ֎׊֌ַד ד֌֞ךוֹם לְ׊ַד ׊֞׀וֹן, וְזֶה קֵדְמ֞ה מו֌ל נֶגֶב, מ֎קְ׊וֹעַ מ֎זְך֞ח֎ית ׊ְ׀וֹנ֎ית, כ֌ְנֶגֶד ה֞אֲו֎יך שֶׁב֌ֵין כ֌ֹתֶל ׊ְ׀וֹנ֎י שֶׁל ב֌ַי֎ת לְ׊ַד כ֌ֹתֶל ה֞עֲז֞ך֞ה, וְ׊ַד ׊ְ׀וֹנ֎י ק֞ךו֌י מ֎מ֌ו֌ל נֶגֶב, מ֞שׁו֌ךְ ו֌מְךֻח֞ק מ֮ן הַד֌֞ךוֹם, וְאֵין 'מו֌ל' ו֌'מ֎מ֌ו֌ל' שׁ֞ו֎ין ב֌ְ׀֎ת֌֞ךוֹן.
On the [right] side of the Beis Hamikdosh. Against the right side of the Beis Hamikdosh. [Away] from the right side of the Beis Hamikdosh. Extended from the south side toward the north side. The following [explains], "קדמה מול נגב": The northeast corner against the space which is between the northern wall of the Beis Hamikdosh and the wall of the court; and the northern wall is called "ממול נגב," extended and removed far away from the south, and מול and ממול are not translated the same.60I.e., ממול נגב means "opposite the south," which is the north.

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌ַ֣עַשׂ ח֎יך֔וֹם אֶ֚ת֟הַכ֌֎י֌ֹך֔וֹת וְאֶת֟הַי֌֞ע֎֖ים וְאֶת֟הַמ֌֎זְך֞ק֑וֹת וַיְכַ֣ל ח֮י׹־֗ם לַ֜עֲשׂוֹת֙ אֶת֟כ֌ׇל֟הַמ֌ְל֞אכ֞֔ה אֲשֶׁ֥ך ע֞שׂ֛֞ה לַמ֌ֶ֥לֶךְ שְׁלֹמֹ֖ה ב֌ֵ֥ית יְהֹו֞֜ה׃

English:

Hiram also made the lavers, the scrapers, and the sprinkling bowls.So Hiram finished all the work that he had been doing for King Solomon on the House of GOD:

A summary completion of Chiram's bronze work: the **kiyorot** (here, per Rashi citing Chazal, likely the **sirot** — pots for removing altar-ashes, cf. Zecharyah 12:6 'kekiyor eish'), the **ya'im** (ash-shovels/rakes), and the **mizrakot** (sacrificial blood-basins for tossing blood on the mizbe'ach). With this, Chiram completed all the bronze work assigned him for the Beit HaMikdash.
ךש׎יRashi
וַי֌ַעַשׂ ח֎יךוֹם וְגוֹ'. וְא֞מַך ךַב֌֎י, הַכ֌֎י֌ֹךוֹת הֵן הֵן ס֎יךוֹת, כ֌ְמ֞ה ד֌ְאַת֌ְ א֞מַך: כ֌ְכ֎י֌וֹך אֵשׁ ב֌ְעֵ׊֎ים; וְכֵן: וְה֎כ֌֞ה בַכ֌֎י֌וֹך. הַכ֌֎י֌ֹךוֹת. שֶׁל נְחשֶׁת, לְדַש֌ֵׁן אֶת הַמ֌֎זְב֌ֵחַ. הַי֌֞ע֎ים. מַגְךֵ׀וֹת שֶׁל נְחשֶׁת, שֶׁק֌וֹך֎ין ווידו"ל (×™Öž×¢Ö¶×”, מַגְךֵ׀֞ה) ב֌ְאַשְׁכ֌ְנַז, לַחֲתוֹת ב֌֞הֶן ד֌ֶשֶׁן ב֌ְתוֹךְ הַס֌֎יךוֹת.
And Chirom made, etc. And Rebbi said, that the כיוךות are one and the same as the סיךות, as it is stated, "like a pan of fire burning wood,"61Zecharyah 12:6. and similarly, "and he thrust it into the pan."62I Shmuel 2:14. The [wash] basins. Of copper, used to remove the ashes from the altar. The rakes. Copper shovels which are called vedil, in German, [were used] to rake the ashes into the pots.

׀סוק מ׮א · Verse 41

Hebrew:

עַמ֌ֻד֎֣ים שְׁנַ֔י֎ם וְגֻל֌ֹ֧ת הַכ֌ֹת֞ךֹ֛ת אֲשֶׁך֟עַלᅵᅵךֹ֥אשׁ ה֞עַמ֌ו֌ד֎֖ים שְׁת֌֑֞י֎ם וְהַשׂ֌ְב֞כ֣וֹת שְׁת֌ַ֔י֎ם לְכַס֌֗וֹת אֶת֟שְׁת֌ֵי֙ ג֌ֻל֌֣וֹת הַכ֌ֹת֞ךֹ֔ת אֲשֶׁ֖ך עַל֟ךֹ֥אשׁ ה֞עַמ֌ו֌ד֎֜ים׃

English:

the two columns, the two globes of the capitals upon the columns; and the two pieces of network to cover the two globes of the capitals upon the columns;


׀סוק מ׮ב · Verse 42

Hebrew:

וְאֶת֟ה֞ך֎מ֌ֹנ֎֛ים אַךְב֌ַ֥ע מֵא֖וֹת ל֎שְׁת֌ֵ֣י הַשׂ֌ְב֞כ֑וֹת שְׁנֵ֜י֟טו֌ך֎րים ך֎מ֌ֹנ֎ים֙ לַשׂ֌ְב֞כ֣֞ה ה֞אֶח֞֔ת לְכַס֌֗וֹת אֶת֟שְׁת֌ֵי֙ ג֌ֻל֌֣וֹת הַכ֌ֹת֞ךֹ֔ת אֲשֶׁ֖ך עַל֟׀֌ְנֵ֥י ה֞עַמ֌ו֌ד֎֜ים׃

English:

the four hundred pomegranates for the two pieces of network, two rows of pomegranates for each network, to cover the two globes of the capitals upon the columns;

The inventory continues counting the bronze items: 400 pomegranates total — two rows of 100 on each of the two networks (matching the 200-per-capital count of v. 20). Rashi: one hundred pomegranates per row, hung by chains. The pomegranates covered the upper portion of the lower bowl of each capital, hanging at the joining-seam between the two bowl-halves.
ךש׎יRashi
שְׁנֵי טו֌ך֎ים ך֎מ֌וֹנ֎ים. מֵא֞ה ך֎מ֌וֹנ֎ים ב֌ְטו֌ך, חֲךו֌ז֎ים ב֌ְשַׁךְשְׁךוֹת.
Two rows of pomegranates. One hundred pomegranates in each row hanging by chains.

׀סוק מ׮ג · Verse 43

Hebrew:

וְאֶת֟הַמ֌ְכֹנ֖וֹת ע֑֞שֶׂך וְאֶת֟הַכ֌֎י֌ֹךֹ֥ת עֲשׂ֞ך֖֞ה עַל֟הַמ֌ְכֹנ֜וֹת׃

English:

the ten stands and the ten lavers upon the stands;


׀סוק מ׮ד · Verse 44

Hebrew:

וְאֶת֟הַי֌֖֞ם ה֞אֶח֑֞ד וְאֶת֟הַב֌֞ק֥֞ך שְׁנֵים֟ע֞שׂ֖֞ך ת֌ַ֥חַת הַי֌֞֜ם׃

English:

the one tank with the twelve oxen underneath the tank;


׀סוק מ׮ה · Verse 45

Hebrew:

וְאֶת֟הַס֌֎יך֚וֹת וְאֶת֟הַי֌֞ע֎֜ים וְאֶת֟הַמ֌֎זְך֞ק֗וֹת וְאֵת֙ כ֌ׇל֟הַכ֌ֵל֎֣ים (האהל) [ה֞אֵ֔ל֌ֶה] אֲשֶׁ֚ך ע֞שׂ֥֞ה ח֮י׹־֛ם לַמ֌ֶ֥לֶךְ שְׁלֹמֹ֖ה ב֌ֵ֣ית יְהֹו֑֞ה נְחֹ֖שֶׁת מְמֹך֞֜ט׃

English:

the pails, the scrapers, and the sprinkling bowls. All those vessels in the House of GOD that Hiram made for King Solomon were of burnished bronze.

The full bronze-vessel inventory: pails (sirot), ash-rakes (ya'im), and sprinkling-basins (mizrakot) — all of **nechoshet memorat**, polished/refined bronze. Metzudat David: 'memorat' means refined and burnished, free of dross and tarnish. Radak (citing Targum): all these were patterned 'ke-ovad ma'anei mishkana di-avad Moshe' — like the work of the Mishkan vessels Moshe made — but executed now in the grand scale of Shlomo's Mikdash.

׀סוק מ׮ו · Verse 46

Hebrew:

ב֌ְכ֎כ֌ַրך הַי֌ַךְד֌ֵן֙ יְ׊֞ק֣֞ם הַמ֌ֶ֔לֶךְ ב֌ְמַעֲבֵ֖ה ה֞אֲד֞מ֑֞ה ב֌ֵ֥ין סֻכ֌֖וֹת ו֌בֵ֥ין ׊֞ךְת֞֜ן׃

English:

The king had them cast in earthen molds,pin earthen molds Lit. “in the thick of the earth.” in the plain of the Jordan between Succoth and Zarethan.

The casting site: **kikar ha-Yarden** — the Jordan Plain, in the thick clay (**ma'aveh ha-adamah**) between Sukkot and Tzartan (Tzartan corresponds to **Tzaredata** in II Divrei Hayomim 4:17). Rashi/Radak: the clay there was of exceptional quality for making casting-molds; only by digging molds directly into the thick earth of that region could vessels of such enormous size be cast — ordinary furnaces could not contain them. The site is geographically significant: this is the same Sukkot where Yaakov built booths (Bereishit 33:17) and where the Israelites crossed the Jordan into Eretz Yisrael under Yehoshua.
ךש׎יRashi
יְש־ק־ם. ה֎ת֌֎יכ֞ם וְה֎׊֌֎יק֞ם כ֌ְתַבְנ֎ית֞ם. ב֌ְמַעֲבֵה ה֞אֲד֞מ֞ה. ת֌ַךְג֌ו֌ם: ב֌ְעוֹבֵי ג֌ַךְג֌֎שְׁת֌֞א.
[The king] cast them. He melted them and poured them according to their form. In the thick clay. [Targum Yonoson rendered,] "in the thickness of the clay."63The clay of the Jordan Plain was of very good quality.—Radak.

׀סוק מ׮ז · Verse 47

Hebrew:

וַי֌ַנ֌ַրח שְׁלֹמֹה֙ אֶת֟כ֌ׇל֟הַכ֌ֵל֎֔ים מֵךֹ֖ב מְאֹ֣ד מְאֹ֑ד לֹ֥א נֶחְקַ֖ך מ֎שְׁקַ֥ל הַנ֌ְחֹ֜שֶׁת׃

English:

Solomon left all the vessels [unweighed] because of their very great quantity; the weight of the bronze was not reckoned.

Shlomo abandoned the attempt to weigh the bronze vessels — the quantity was simply too vast (**me-rov me'od me'od**); the total weight of bronze used was never reckoned. Rashi: he ceased counting because of the sheer multitude. Radak cites the Targum's alternative reading of **vayanach** as 'va-yatzna' — Shlomo *put them aside / stored them* — implying he made more vessels than were needed and reserved the surplus for future use, as II Divrei Hayomim 4:18 hints. The verse closes the bronze-section on a note of overwhelming abundance.
ךש׎יRashi
וַי֌ַנ֌ַח שְׁלֹמֹה. מ֎ל֌֎שְׁקֹל אֶת מ֎שְׁקַל הַכ֌ֵל֎ים ה֞אֵל֌ֶה מֵךֹב מְאֹד וְח֞דַל ל֎סְ׀֌ֹך מ֎שְׁק֞ל֞ם.
Shlomo gave up. [He refrained] from determining the weight of these vessels because there were very many, and [therefore] he ceased to determine their weight.64Targum renders וינח as "he hid [=וא׊נע]," implying that Shlomo prepared more than was needed and put away the extra vessels for future use. II Divrei Hayomim 4:18 implies that Shlomo made more vessels than needed.

׀סוק מ׮ח · Verse 48

Hebrew:

וַי֌ַ֣עַשׂ שְׁלֹמֹ֔ה אֵ֚ת כ֌ׇל֟הַכ֌ֵל֎֔ים אֲשֶׁ֖ך ב֌ֵ֣ית יְהֹו֑֞ה אֵ֚ת מ֎זְב֌ַ֣ח הַז֌֞ה֞֔ב וְאֶת֟הַשׁ֌ֻלְח֞֗ן אֲשֶׁ֥ך ע֞ל֛֞יו לֶ֥חֶם הַ׀֌֞נ֎֖ים ז֞ה֞֜ב׃

English:

And Solomon made all the furnishings that were in the House of GOD: the altar, of gold; the table for the bread of display, of gold;

The chapter now pivots from bronze to gold, from courtyard to Heichal. The **mizbach ha-zahav** (golden incense-altar) and the **shulchan** (table for the lechem ha-panim) are listed first. Metzudat David and Radak: 'ha-shulchan' here is a collective noun for *ten* tables — II Divrei Hayomim 4:8 makes this explicit (cf. Bereishit 32:6 'va-yehi li shor va-chamor' as a parallel singular-as-collective construction). All ten tables were of gold, set in the Heichal.

׀סוק מ׮ט · Verse 49

Hebrew:

וְאֶת֟הַ֠מ֌ְנֹך֠וֹת ח֞מֵ֚שׁ מ֎י֌֞מ֎֜ין וְח֞מֵ֧שׁ מ֎שׂ֌ְמֹ֛אול ל֎׀ְנֵ֥י הַד֌ְב֎֖יך ז֞ה֣֞ב ס֞ג֑ו֌ך וְהַ׀֌ֶ֧ךַח וְהַנ֌ֵךֹ֛ת וְהַמ֌ֶלְקַחַ֖י֎ם ז֞ה֞֜ב׃

English:

the lampstands—five on the right side and five on the left—in front of the Shrine, of solid gold; and the petals, lamps, and tongs, of gold;

Ten golden **menorot** — five on the right and five on the left of the Heichal, in front of the **Devir** (Holy of Holies). Rashi: this cannot mean five south of the entrance and five north (which would put a menorah in the north, violating Bamidbar's command that the menorah stand 'al yerech ha-Mishkan teimanah' — on the south side); rather, Moshe's original Mishkan-menorah stood in the center, with five of Shlomo's flanking it on each side, all clustered on the south. The **perach** (flower-design), **nerot** (oil-lamps), and **melkachayim** (tongs to lift the wicks) were all gold.
ךש׎יRashi
ח֞מֵשׁ מ֎י֌֞מ֎ין וְח֞מֵשׁ מ֎ש֌ְׂמֹאל. א֮י אֶ׀ְשׁ֞ך לוֹמַך ח֞מֵשׁ מ֮ימ֮ין הַ׀֌ֶתַח וְח֞מֵשׁ מ֎ש֌ְׂמֹאל הַ׀֌ֶתַח, א֎ם כ֌ֵן מ֞׊֎ינו֌ מְנוֹך֞ה ב֌ַ׊֌֞׀וֹן, וְהַת֌וֹך֞ה א־מְ׹־ה: עַל יֶךֶךְ הַמ֌֎שְׁכ֌֞ן ת֌ֵימ֞נ֞ה, אֶל֌֞א שֶׁל משֶׁה ב֌֞אֶמְ׊ַע, ח֞מֵשׁ מ֎ימ֎ינ֞ה֌, וְח֞מֵשׁ מ֎ש֌ְׂמֹאל֞ה֌. וְהַ׀֌ֶךַח. שֶׁל מְנוֹך֞ה. וְהַנ֌ֵךֹת. ב֌֞ז֎יכ֎ין שֶׁנ֌וֹתְנ֎ין ב֌֞הֶן הַש֌ֶׁמֶן וְהַ׀֌ְת֎יל֞ה. וְהַמ֌ֶלְק֞חַי֎ם. שֶׁמ֌ְך֎ימ֎ים ב֌֞הֶן אֶת הַ׀֌ְת֎יל֞ה מ֎ת֌וֹךְ הַש֌ֶׁמֶן.
Five on the right and five on the left. It is impossible to say five were on the right side of the entrance and five were on the left of the entrance, if so, we find a candlestick on the north [side] and the Torah states, "on the south side of the Tabernacle."65Bamidbar 3:29. The verse quoted by Rashi describes the location where the Kehas family encamped. It is not stated in reference to the candlestick. See Shemos 26:35 and 40:24 for the location of the candlestick. Therefore, Moshe's [candlestick] was in the middle, five [candlesticks] on its right and five on its left. And the flowers. Of the candlestick. The lamps. The cups into which the oil and wicks are put. And the tongs. With which the wick is lifted out of the oil.

׀סוק נ׳ · Verse 50

Hebrew:

וְ֠הַס֌֎׀֌֠וֹת וְהַ֜מְזַמ֌ְך֧וֹת וְהַמ֌֎זְך֞ק֛וֹת וְהַכ֌ַ׀֌֥וֹת וְהַמ֌ַחְת֌֖וֹת ז֞ה֣֞ב ס֞ג֑ו֌ך וְהַ׀֌ֹת֡וֹת לְדַלְתוֹת֩ הַב֌ַ֚י֎ת הַ׀֌ְנ֎ימ֎֜י לְקֹ֣דֶשׁ הַק֌ֳד֞שׁ֎֗ים לְדַלְתֵ֥י הַב֌ַ֛י֎ת לַהֵיכ֖֞ל ז֞ה֞֜ב׃ {×€}

English:

the basins, snuffers, sprinkling bowls, ladles, and fire pans, of solid gold; and the hinge sockets for the doors of the innermost part of the House, the Holy of Holies, and for the doors of the Great Hall of the House, of gold.

The smaller gold vessels of the Heichal-interior: **sippot** (basins, or per Rashi a kind of musical instrument), **mezamerot** (snuffers/musical wick-tools), **mizrakot** (gold sprinkling-bowls for blood), **kapot** (spoons for incense), and **machtot** (fire-pans for transferring coals from the outer altar to the inner incense-altar). Even the **potot** — the hinge-sockets of the great doors of the Devir (Holy of Holies) and the doors of the Heichal — were gold. The closer one comes to the inmost sanctity, the more pervasive the gold becomes: even the door-hinges share in the precious metal.
ךש׎יRashi
וְהַס֌֎׀֌וֹת. כ֌ְל֎י שֶׁל מ֎ינֵי זֶמֶך הו֌א, וְכֵן מְזַמ֌ְךוֹת. וְהַמ֌֎זְך֞קוֹת. לְקַב֌ֵל ד֌֞ם. וְהַכ֌ַ׀֌וֹת. לְב֞ז֎יכֵי לְבוֹנ֞ה. וְהַמ֌ַחְת֌וֹת. לַחֲתוֹת ב֌֞הֶן ת֌ְךו֌מַת הַד֌ֶשֶׁן וְגֶח֞ל֎ים לְהוֹל֎יךְ מ֎מ֌֎זְב֌ֵחַ הַח֎י׊וֹן לַמ֌֎זְב֌ֵחַ הַ׀֌ְנ֎ימ֎י לְהַקְט֎יך קְטֹךֶת. וְהַ׀֌ֹתוֹת. מַ׀ְת֌ְחוֹת, שׁ֞מַעְת֌֎י. שֶׁמ֌ְ׀ַת֌ְח֎ין ב֌֞הֶם אֶת הַמ֌ַנְעו֌ל. לְדַלְתוֹת הַב֌ַי֎ת. שֶׁהו֌א קֹדֶשׁ ק֞ד֞שׁ֎ים. לְדַלְתֵי הַב֌ַי֎ת. שֶׁהו֌א לַהֵיכ֞ל, כ֌֞ל ׀֌֎תְחוֹתֵיהֶן ה֞יו֌ ז־ה־ב.
The Sippos. A type of musical instrument,66Alternatively, ס׀ות are pitchers.—Metzudas Tzion. and similarly, "מזמךות." The basins. To receive the blood. The spoons. As vessels for frankincense. And the fire pans. To remove the ashes and coals, and to carry them from the outer altar to the inner altar to burn incense. The keys. Keys, I heard, with which to open [מ׀תחין] with them the locks. For the doors of the [inner] Beis Hamikdosh. Which is the Holy of Holies. For the doors of the Beis Hamikdosh. Which is for the Sanctuary, all of their entrances were of gold.

׀סוק נ׎א · Verse 51

Hebrew:

וַת֌֎שְׁלַם֙ כ֌ׇל֟הַמ֌ְל֞אכ֞֔ה אֲשֶׁ֥ך ע֞שׂ֛֞ה הַמ֌ֶ֥לֶךְ שְׁלֹמֹ֖ה ב֌ֵ֣ית יְהֹו֑֞ה וַי֌֞בֵ֚א שְׁלֹמֹ֜ה אֶת֟קׇדְשֵׁ֣י ׀ ד֌֞ו֎֣ד א־ב֮֗יו אֶת֟הַכ֌ֶրסֶף וְאֶת֟הַז֌֞ה֞ב֙ וְאֶת֟הַכ֌ֵל֎֔ים נ֞תַ֕ן ב֌ְאֹ׊ְך֖וֹת ב֌ֵ֥ית יְהֹו֞֜ה׃ {×€}

English:

When all the work that King Solomon had done in the House of GOD was completed, Solomon brought in the sacred donations of his father David—the silver, the gold, and the vessels—and deposited them in the treasury of the House of GOD.

With the Beit HaMikdash now fully completed and furnished, Shlomo brings in **kodshei David aviv** — his father David's consecrated silver, gold, and vessels — and deposits them in the Temple treasuries. Rashi cites a midrash: Shlomo deliberately did not use David's hoard for the actual building, preserving it intact in the storerooms. Several reasons are offered: (1) David's wealth came partly from spoils of war, and Shlomo wished the building itself to rest on a peaceful foundation; (2) some say David should have used those treasures to relieve the three-year famine of his reign, and Shlomo respectfully held them for future use; (3) others link this to the eventual destruction — so the nations would not say their idols 'overpowered' the spoils taken from them. Whatever the reason, David's lifetime of accumulation rests at last in the House his son built.
ךש׎יRashi
אֶת ק֞דְשֵׁי ד֌֞ו֎ד א־ב֮יו. מַה ש֌ֶׁנ֌֎שְׁאַך מ֎כ֌ֶסֶף וְז־ה־ב שֶׁה֎קְד֌֎ישׁ א־ב֮יו. ו֌מ֎דְךַשׁ אַג֌֞ד֞ה: שֶׁל֌ֹא ׹־ש־ה שְׁלֹמֹה ל֞תֵת מֵאוֹתוֹ הֶקְד֌ֵשׁ לְב֎נְיַן הַב֌ַי֎ת. וְשׁ֞מַעְת֌֎י מֵחַכְמֵי י֎שְׂך֞אֵל שֶׁה֞יו֌ אוֹמְך֎ין: לְ׀֎י שֶׁה֞י֞ה יוֹדֵעַ שֶׁס֌וֹ׀וֹ לֵח֞ךֵב, שֶׁל֌ֹא י֎הְיו֌ ה֞עוֹבְדֵי כ֌וֹכ֞ב֎ים אוֹמְך֎ים, ק֞שׁ֞ה י֎ךְא֞ת֞ם, שֶׁל֌֞קְחו֌ נ֎קְמ֞ת֞ם מ֮ן הַב֌ַי֎ת, שֶׁנ֌֎בְנ֞ה מ֮ן ג֌ְזֵלוֹת וַחֲב֞לוֹת שֶׁג֌֞זַל מֵהֶם ד֌֞ו֎ד. וְיֵשׁ אוֹמְך֎ים: כ֌֞ךְ א֞מַך שְׁלֹמֹה, ך֞ע֞ב ה־י־ה ב֌֎ימֵי א־ב֮יו שׁ֞לשׁ שׁ֞נ֎ים, שׁ֞נ֞ה אַחַך שׁ֞נ֞ה, וְה־י־ה לוֹ לְבַזְב֌ֵז הַהֶקְד֌ֵשׁוֹת הַל֌֞לו֌, לְהַחֲיוֹת ב֌֞הֶן עֲנ֎י֌ֵי י֎שְׂך֞אֵל.
The sacred of his father Dovid. That which remained of the silver and gold dedicated by his father. But the Midrash explains that Shlomo did not wish to use any of those dedicated materials for the construction of the Beis [Hamikdosh]. And I heard from [Torah] scholars of Yisroel who said, because Dovid knew eventually it would be destroyed; so that the idol worshiping [nations] should not say that their idols are mightier for they took their revenge upon the Beis [Hamikdosh] which was built of the plunder and destruction which Dovid plundered from them. And others say, Shlomo said that there was a famine in the days of his father for three consecutive years, and he should have squandered these dedicated materials to sustain Yisroel's poor.

← I Kings 6 | I Kings 8 →

Back to I Kings | Back to Nach Yomi

Last updated on