Exodus 26

Sugya Map

• Issue: The detailed divine instructions for the construction of the Mishkan's coverings (yeiri'ot) and structural framework (kerashim), specifically their dimensions, materials, and assembly, and the profound symbolic significance embedded within these seemingly mundane architectural specifications. The core tension lies between the p'shat (literal meaning) of a construction manual and the derash (homiletical/symbolic interpretation) that unveils its deeper spiritual purpose.
• Nafka Mina(s):
  • Conceptual: Understanding the Mishkan not merely as a physical structure, but as a microcosm (Olam Katan) reflecting the cosmos, the human soul, and the divine-human covenant. This influences our approach to all mitzvot – seeking the inner meaning beyond the external act.
  • Hermeneutic: Justification for derash and gematria as legitimate exegetical tools, even in seemingly technical passages, provided they are anchored in linguistic nuance or thematic resonance.
  • Theological: The Mishkan as the nexus of deveikut (cleaving to God) and teshuvah (return), demonstrating how physical acts can facilitate spiritual ascent and bridge the perceived gap between divine and corporeal realms.
• Primary Sources:
  • Exodus 26:1-37 (description of the Mishkan's coverings, planks, bars, parochet, and screen).
  • Exodus 25:9 (initial command: "ככל אשר אני מראה אותך תבנית המשכן").
  • Bereishit 28:12 (Yaakov's ladder).
  • Tehillim 29:4 ("קול ה' בכח"), 111:6 ("כח מעשיו הגיד לעמו"), 104:1 ("ברכי נפשי").
  • Isaiah 6:2 (Seraphim).
  • I Kings 22:19 (Michayah's vision).
  • Talmud Bavli, Berachot 10a (on "ברכי נפשי").
  • Talmud Yerushalmi, Megillah 1:12 (on karasim as stars).
  • Midrash Tanchuma, Terumah 9 (on the bariach ha'tichon).

Text Snapshot

We begin our journey with the opening phrase of the parsha detailing the Mishkan's construction:

וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי כְּרֻבִים מַעֲשֵׂה חֹשֵׁב תַּעֲשֶׂה אֹתָם׃ (Exodus 26:1)

Dikduk/Leshon Nuance: The initial dikduk that vexes commentators is the opening "ואת המשכן תעשה" (And the Mishkan you shall make) rather than the expected "ועשית משכן" (And you shall make a Mishkan), which is the standard construction for other keilim (e.g., "ועשית שלחן," "ועשית מנורת זהב"). The definite article "ה" preceding "משכן," coupled with the accusative marker "את," suggests a reference to a Mishkan already known or previously mentioned, rather than introducing a new concept. This subtle linguistic deviation is a powerful springboard for profound derashot, indicating that the physical act of "making" these coverings is a means to actualize a pre-existing, transcendent "Mishkan" – the divine indwelling (Shechinah).

Another crucial detail appears later, regarding the parochet:

וְנָתַתָּ אֶת הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהָיְתָה הַפָּרֹכֶת לָכֶם לְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ (Exodus 26:33)

Here, the parochet (curtain) is explicitly placed "תחת הקרסים" (under the clasps). This physical positioning, where a separator (parochet) is located directly beneath connectors (karasim), invites a deep symbolic reading about the interplay of separation and connection within the sacred space. The parochet creates distinct realms (Kodesh and Kodesh HaKodashim), yet its placement under the clasps that unite the yeiri'ot hints at a deeper unity that transcends this separation, or that the separation itself facilitates a higher form of connection.

Readings

Kli Yakar: The Mishkan as a Cosmic Connector

The Kli Yakar (R' Shlomo Ephraim Luntschitz, 16th-17th cent.) offers an expansive, multi-layered interpretation, elevating the Mishkan's construction from a mere blueprint to a profound theological statement. His chiddush lies in seeing every detail as a remez (hint) to cosmic, ethical, and spiritual truths.

Why "ואת המשכן תעשה"?

Kli Yakar begins by addressing the dikduk noted above: "Why does it say 'ואת המשכן תעשה עשר יריעות' instead of 'ועשית משכן,' as it says for the table and menorah?" The answer, he posits, is because "משכן" refers to God's indwelling (Shechinah), as in "ושכנתי בתוכם" (Exodus 25:8) and "ונתתי משכני בתוככם" (Leviticus 26:11). One does not "make" God's dwelling; rather, God makes His own dwelling. Thus, "ואת המשכן" refers to the Shechinah already promised. The phrase means: "The Mishkan (i.e., the divine indwelling) which I have already spoken of – this will come about by means of your making these ten curtains."¹ This reinterpretation immediately shifts the focus from a human act of creation to a human act of facilitation for a divine presence.

The Mishkan as a Microcosm of Creation and Revelation

Kli Yakar continues by noting the consensus among commentators that the Mishkan was built "on the pattern of three worlds," signifying that the world's existence depends on this structure.²

• Ten Curtains (עשר יריעות): These correspond to the "Ten Utterances" (Asarah Ma'amarot) by which the world was created, and, more significantly, to the "Ten Commandments" (Aseret HaDibrot).³
• Length of 28 Amot (שמונה ועשרים אמה): The numerical value of כ"ח (28) is koach (strength). This alludes to God's strength (kol Hashem ba'koach - Psalms 29:4) in compelling Israel to accept the Torah at Sinai ("אם תקבלו מוטב ואם לאו שם תהא קבורתכם").⁴ It also links to "כח מעשיו הגיד לעמו" (Psalms 111:6), referring to the tablets as God's handiwork and the "harsh words" (עונשים) they conveyed, emphasizing the strength and rigor of the mitzvot.
• Five Joined to Five (ה' מול ה'): The yeiri'ot were divided into two sets of five, mirroring the two tablets of the Ten Commandments, which likewise had five Dibrot pertaining to Bain Adam LaMakom (between man and God) and five pertaining to Bain Adam L'Chavero (between man and his fellow).⁵

The 50 Loops and Clasps (נ' לולאות ונ' קרסים): Bridging Worlds

This is where Kli Yakar's chiddush truly shines. The fifty loops and fifty gold clasps are not merely functional. The number fifty (נ') symbolizes the "Fifty Gates of Understanding" (Nun Sha'arei Binah).⁶ These gates are the means by which humans can connect to the divine. He explains that the five yeiri'ot covering the Kodesh HaKodashim represent the upper realms and the Dibrot of Bain Adam LaMakom, while the five covering the Kodesh represent the lower realms and the Dibrot of Bain Adam L'Chavero. The fifty clasps join them, signifying that through mastering the fifty gates of Binah, one can unify the upper and lower, connecting the human to the divine.⁷

The Parochet and Karasim: Complementary Roles

Kli Yakar then connects this to the parochet's placement "תחת הקרסים" (Exodus 26:33). The parochet separates the Kodesh from Kodesh HaKodashim, representing the distinction between God's immediate presence and the realm of human endeavor. However, the karasim, which symbolize the unifying Sha'arei Binah, are above it. This teaches that while there is a necessary separation for the Shechinah, humans can still achieve deveikut (cleaving) to God through Binah, transcending the parochet's barrier. The karasim thus provide the "avenue" for connection.⁸

The Tzaddik as a Cosmic Connector

Extending this metaphor, Kli Yakar compares the karasim to the stars (kochavim), as seen in the Yerushalmi Megillah 1:12: "The karasim in the Mishkan appeared like stars in the firmament." Just as stars mediate between the upper and lower worlds, so too do the karasim in the Mishkan. This leads him to the tzaddik (righteous person), who, by bridging the divine and the corporeal within themselves, acts as a "star" – a connector, making peace between the "heavenly entourage" and the "earthly entourage." He connects this to "ומצדיקי הרבים ככוכבים לעולם ועד" (Daniel 12:3), where "מצדיקי הרבים" (those who make the many righteous) are the tzaddikim who unify opposites.⁹

The Middle Bar (הבריח התיכון): The Ultimate Unifier

Finally, Kli Yakar highlights the bariach ha'tichon (middle bar) that ran the entire length of the Mishkan's planks, connecting them from end to end. This miraculous bar, which miraculously stretched or contracted to fit, serves as another powerful symbol of the central, mediating principle that unites disparate elements. He connects this to Yaakov's ladder (Bereishit 28:12), which was "מצב ארצה וראשו מגיע השמימה," with its middle pointing to the Beit HaMikdash – the ultimate center that joins heaven and earth.¹⁰

Ibn Ezra: The Pashut of Divine Instruction

In stark contrast, Ibn Ezra (R' Avraham ben Meir ibn Ezra, 12th cent.), renowned for his pursuit of the p'shat (literal meaning), offers a much more direct and functional interpretation of "ואת המשכן תעשה":

וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה. כאשר נאמר לך מתחילה, והוא תבנית המשכן (שמות כה:ט). (Ibn Ezra on Exodus 26:1:1)

His chiddush is his unwavering commitment to the grammatical and contextual plain meaning. He explains that "ואת המשכן" refers back to the Mishkan whose "pattern" (tavnit) was already shown to Moshe on the mountain (Exodus 25:9). It is not introducing a new concept, but rather commanding the physical construction of the Mishkan according to the previously revealed pattern. The definite article "ה" simply refers to "the Mishkan [whose pattern I showed you]," making the instruction a continuation of the previous command to build everything "ככל אשר אני מראה אותך."¹¹ For Ibn Ezra, the text is a precise architectural instruction manual, and the dikduk is resolved by cross-referencing earlier verses. There's no need for elaborate derashot about Shechinah or cosmic connections at this point; the p'shat suffices.

Sforno: The Functional and Thematic Pashut

Sforno (R' Ovadia Sforno, 15th-16th cent.) provides a thematic p'shat that bridges the gap somewhat between the purely functional (Ibn Ezra) and the deeply symbolic (Kli Yakar).

וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה. כי במקום המכוסה ביריעות אלה היו הכלים אשר דרך להיות בבית דירה, כשלחן ארון ומנורה, והבית הזה הוא דירה לשכינת השם. (Sforno on Exodus 26:1:1)

Sforno explains that these yeiri'ot are called "Mishkan" because the space they covered housed the keilim (vessels) normally found in a dwelling – the table, the ark (as a cupboard), and the lampstand. This dwelling, in turn, was designed to house the Shechinah. His chiddush is to link the term "Mishkan" directly to its function as a residence, complete with furnishings, specifically for God's presence.

He further elaborates on the cherubim design:

כְּרֻבִים. דמיון שרפים עומדים על מרום (ישעיה ו:ב), וכמו שראה מיכה הנביא שראיתי את ה' יושב על כסאו וכל צבא השמים עומד עליו מימינו ומשמאלו (מלכים א כב:יט). (Sforno on Exodus 26:1:1)

Sforno interprets the cherubim woven into the curtains as a representation of the angelic hosts surrounding God's throne, drawing parallels from prophetic visions (Isaiah 6:2, I Kings 22:19).¹² His chiddush here is to provide a thematic, almost visual, p'shat for the cherubim, situating them within the biblical imagery of the divine court, thus making the Mishkan a terrestrial reflection of the celestial realm. This is a p'shat that acknowledges spiritual meaning, but keeps it tethered to direct textual parallels and thematic consistency, rather than abstract numerology.

Kitzur Ba'al HaTurim: Gematria and Remez

The Kitzur Ba'al HaTurim (R' Yaakov ben Asher, 13th-14th cent.) offers brief, pointed gematria and remez insights:

משזר בגימ' חוט כפול שמנה: (Kitzur Ba'al HaTurim on Exodus 26:1:1)

His chiddush is in connecting "משזר" (twisted) via gematria to "חוט כפול שמנה" (a thread twisted eightfold). This is a classical remez connecting the word to a technical detail of its construction.

עשר יריעות כנגד עשרת הדברות: (Kitzur Ba'al HaTurim on Exodus 26:1:2)

He explicitly states that the "ten curtains" correspond to the "Ten Commandments," a parallel also found in Kli Yakar and other midrashic sources. This is a straightforward remez that ties a numerical detail to a foundational aspect of Jewish law and theology.

Friction

The Kushya: Reconciling Disparate Hermeneutics

The strongest kushya arising from these readings lies in the fundamental tension between the hermeneutical approaches. How can the same text be simultaneously a precise architectural blueprint (Ibn Ezra), a functional description of a divine dwelling (Sforno), and a profound tapestry of cosmic symbolism, gematriot, and ethical lessons (Kli Yakar, Ba'al HaTurim)? Specifically, Kli Yakar's elaborate derashot, such as linking the 28 amot to koach (strength) and the 50 clasps to Sha'arei Binah, seem far removed from the p'shat.

Let's zoom in on the dikduk of "ואת המשכן תעשה." Ibn Ezra resolves it by referencing an earlier verse (Exodus 25:9), maintaining a purely contextual p'shat. Kli Yakar, however, takes this grammatical nuance as a petach (opening) for a complete redefinition of the verb "תעשה" in this context, shifting it from direct creation to facilitation of a pre-existing divine reality. While both acknowledge the dikduk, their solutions diverge wildly in scope and method. Is Kli Yakar's derash justified by such a subtle grammatical point, or is it an imposition of external ideas onto the text? Furthermore, if the Mishkan is meant to be a physical realization, how much interpretive license can be taken before the physical reality is overshadowed by abstract symbolism, potentially undermining the concreteness of the mitzvah?

Consider the karasim (clasps) and the parochet. Kli Yakar states the karasim symbolize Sha'arei Binah and the unification of upper/lower worlds, and that the parochet also has a related, albeit distinct, symbolic role of separation/connection. The text physically places the parochet under the karasim. If both are meant to convey a message of bridging or mediating between realms, why the physical separation and distinct functions? Is the symbolism too fluid, allowing disparate physical elements to carry similar, yet not identical, abstract meanings? This apparent overlap, or perhaps tension, between distinct physical functions and their shared symbolic weight, presents a challenge for a rigorous, unified interpretation.

The Terutz: The Multi-Layered Torah and the P'shat as Petach

The resolution lies in the fundamental principle of Ein Mikra Yotzei Mi'Yedei P'shuto (no verse loses its literal meaning), but simultaneously acknowledging that "שבעים פנים לתורה" (the Torah has seventy faces). The Torah is divinely authored, and therefore its words are pregnant with infinite meaning. The p'shat is indeed the foundation, but it is not the sole or final meaning.

1. The P'shat as Foundation: Ibn Ezra's and Sforno's p'shat interpretations are essential. They provide the literal, functional understanding of the Mishkan's construction, ensuring that the physical mitzvah is properly understood and executed. The Mishkan was, first and foremost, a physical structure built according to precise specifications. Without this p'shat, the Mishkan loses its tangible reality.
2. The Dikduk as Petach for Derash: Kli Yakar does not ignore the dikduk; rather, he uses it as a legitimate petach (opening) for deeper inquiry. The subtle shift from "ועשית" to "ואת תעשה" is not accidental in a divinely perfect text. While Ibn Ezra offers a p'shat resolution by referring to prior context, Kli Yakar delves into why the Torah chose this specific leshon to convey a profound theological message about the nature of the Shechinah. The p'shat is the what; the derash is the why and how it connects to everything else.
3. The Mishkan as Olam Katan: The Mishkan is universally understood in Chazal and later commentaries as an Olam Katan (miniature world) and an Adam Katan (miniature human). As such, every detail is infused with cosmic and anthropological significance. The seemingly "extra" details or numerical specifications are not arbitrary. They are remesim (hints) embedded by the Divine Author for those with the spiritual acuity (Binah) to uncover them. Kli Yakar's interpretations, while elaborate, are not arbitrary; they connect to established midrashic themes (e.g., Asarah Ma'amarot, Aseret HaDibrot, Sha'arei Binah) and biblical verses.
4. Complementary Symbolism of Karasim and Parochet: The karasim and parochet are not contradictory but complementary. The parochet establishes a necessary ontological separation between the physical human realm (Kodesh) and the transcendent divine presence (Kodesh HaKodashim). This separation is crucial for maintaining the sanctity and awe of the Divine. However, this separation is not meant to be an absolute barrier to connection. The karasim, representing Sha'arei Binah (the fifty gates of understanding), are precisely the means by which a human being, through spiritual and intellectual endeavor, can transcend that physical separation and achieve a measure of deveikut with the Divine. The parochet says, "You cannot enter directly"; the karasim say, "But you can connect meaningfully." The placement of the parochet under the karasim implies that the path to connection (the karasim) is above the barrier of separation (the parochet), indicating a spiritual ascent. Thus, the physical distinction underscores a nuanced spiritual message of both sacred boundary and permeable bridge.

In essence, the p'shat provides the physical reality, the derash provides the spiritual depth. They are two sides of the same coin, each indispensable for a complete understanding of God's instruction and the profound purpose of the Mishkan. The dikduk serves as a divine invitation to delve deeper.

Intertext

Yaakov's Ladder and the Centrality of the Beit HaMikdash

The symbolic function of the Mishkan as a nexus between heaven and earth finds a powerful parallel in the vision of Yaakov's ladder (סֻלָּם) in Parshat Vayetzei:

וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ (Bereishit 28:12)

Kli Yakar explicitly draws this connection when discussing the bariach ha'tichon (middle bar) of the Mishkan: "וכשם שהאדם אמצעי כך יצירתו של אדם ממקום שנאמר בו מזבח אדמה תעשה לי. כי הבית המקדש ג"כ מרכז העולם והמקום המצרף עליונים ותחתונים כי שם עשה לו הקב"ה מדור בתחתונים כמראה אשר הראה ה' ליעקב בסלם שהיה מצב ארצה וראשו מגיע השמימה ואמצע שפועו כנגד בהמ"ק, כי היה הסלם מחבר ארץ לשמים ע"י המקדש שבאמצע כי המקום ההוא המיוחד להיות מדור לעליונים ותחתונים הוא האמצעי המצרפם."¹³

Just as the ladder stood on earth yet reached heaven, serving as a conduit for angels, the Mishkan (and later the Beit HaMikdash) is depicted as the earthly point of contact for divine presence, mediating between the physical and spiritual realms. The Midrash (Tanchuma Vayetzei 3) elaborates that the midpoint of the ladder was precisely above the future site of the Beit HaMikdash. This reinforces the idea that the physical structure, with its "middle bar" and other unifying elements, is designed to be the "center of the world" (מרכז העולם), where upper and lower worlds converge and where divine beneficence flows "מן הקצה אל הקצה" (from end to end). The bariach ha'tichon, miraculously connecting all planks, perfectly embodies this "ladder" principle, unifying disparate elements into a singular, sacred whole.

"ברכי נפשי" and the Five Facets of the Soul

Kli Yakar's interpretation of the five yeiri'ot (curtains) on each side mirroring the five Dibrot (Bain Adam LaMakom / Bain Adam L'Chavero) is further enriched by a profound midrashic parallel concerning the human soul. He states: "והנה מקום אתי לפרש ה' מול ה', כנגד מה שארז"ל במס' (ברכות י) הני ה' ברכי נפשי אמר דוד כנגד הנשמה שנמשלה בה' דברים אל השי"ת וחבורם ודבוקם ע"י נ' שערי בינה כאמור."¹⁴

This refers to the Gemara in Berachot 10a, which, based on five instances of "ברכי נפשי" (Bless the Lord, O my soul) in Psalms 103 and 104, identifies five attributes of the soul that parallel God's attributes:

1. נשמה (Soul): Fills the body, like God fills the world.
2. נפש (Life-force): Sustains the body, like God sustains the world.
3. רוח (Spirit): Enters and leaves freely, like God.
4. חיות (Vitality): Sees but is unseen, like God.
5. טהרה (Purity): Pure, like God.

The Gemara concludes: "יבוא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו" (Let that which possesses these five attributes praise Him who possesses these five attributes).

Kli Yakar skillfully weaves this Talmudic insight into his Mishkan commentary. The five yeiri'ot (representing the two sets of Dibrot) parallel the five facets of the soul. Just as the soul, with its five divine-like attributes, serves as an "intermediary" within the human being, connecting the physical body to the divine, so too do the Mishkan's elements function. The "חבורם ודבוקם ע"י נ' שערי בינה" (their connection and cleaving through the fifty gates of understanding) reinforces the idea that the human soul, through diligent pursuit of Binah, can achieve deveikut with God, mirroring the Mishkan's structural capacity to unite disparate realms. This intertextual link elevates the Mishkan's architecture into a profound lesson on human spiritual potential and the intrinsic divinity within each individual.

Psak/Practice

The detailed architectural instructions for the Mishkan in Exodus 26, while foundational for understanding the historical construction of this sacred edifice, do not directly yield halacha l'ma'aseh (practical law) in our post-Temple era. We are not commanded to build a Mishkan today. However, the rigorous analysis of these texts, particularly the derashot of Kli Yakar and the thematic p'shat of Sforno, deeply influences our hashkafa (worldview) and provides crucial meta-psak heuristics for understanding the nature of mitzvot and the very fabric of Torah.

1. Holistic Understanding of Mitzvot: The multi-layered interpretations demonstrate that mitzvot are rarely one-dimensional. While the halacha provides the precise external form, there is invariably a deeper ta'am (reason), remez (hint), or sod (secret) embedded within. This encourages us to approach all mitzvot with a quest for inner meaning, transcending mere rote observance. For instance, while we perform tefillah (prayer) according to fixed nusach (liturgy), the deeper meaning of deveikut (cleaving) and Sha'arei Binah (Kli Yakar's clasps) informs our kavanah (intention) during prayer.
2. The Significance of Every Detail: The dikduk that troubled Ibn Ezra and Kli Yakar teaches us that "אין מוקדם ומאוחר בתורה" (there is no chronological order in the Torah) and "אין תיבה מיותרת בתורה" (no word is superfluous in the Torah). Every chetzi shiur (half measure), every grammatical nuance, is purposeful. This heuristic instructs us that in halachic analysis, even seemingly minor details can carry immense weight and unlock profound understandings, often leading to significant nafka minas (practical differences).
3. The Human as a Microcosm (Adam Katan): Kli Yakar's emphasis on the tzaddik as a cosmic connector, mirroring the Mishkan and the stars, reinforces the hashkafic principle that humans, particularly those who strive for righteousness, are central to the divine plan. They have the capacity to unify heaven and earth through their actions and understanding. This provides a meta-framework for understanding the role of chachamim (sages) and gedolim (spiritual giants) in bridging spiritual and physical worlds for the community.
4. The Primacy of Binah: The symbolism of the 50 karasim as Sha'arei Binah underscores the critical role of understanding and intellect in spiritual growth and deveikut. It's not enough to perform mitzvot; one must strive to comprehend their deeper significance. This encourages rigorous Talmud Torah (Torah study) as a path to connection with the Divine. It's a call to intellectual engagement that goes beyond superficial learning.
5. The Balance of Separation and Connection: The interplay of the parochet (separation) and karasim (connection) in the Mishkan's design offers a model for navigating our spiritual lives. There are sacred boundaries that must be respected, but within those boundaries, there are also pathways to profound connection. This applies to personal sanctity, communal life, and the relationship between the Jewish people and the world.

In summary, while not producing direct psak, the analysis of Mishkan construction, particularly through the lens of Kli Yakar, provides a rich tapestry of hashkafic principles and hermeneutical approaches that profoundly shape how we learn Torah, understand mitzvot, and aspire to spiritual growth.

Takeaway

The intricate blueprint of the Mishkan transcends mere architecture, revealing itself through meticulous dikduk and profound derash as a cosmic model for bridging the divine and human, emphasizing that every detail of God's instruction is imbued with deep spiritual significance and offers a path to deveikut through Binah.

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¹ Kli Yakar on Exodus 26:1:1. ² Kli Yakar on Exodus 26:1:1. ³ Kli Yakar on Exodus 26:1:1; Kitzur Ba'al HaTurim on Exodus 26:1:2. ⁴ Kli Yakar on Exodus 26:1:1, citing Tehillim 29:4 and 111:6. ⁵ Kli Yakar on Exodus 26:1:1; Kitzur Ba'al HaTurim on Exodus 26:1:2. ⁶ Kli Yakar on Exodus 26:1:1. ⁷ Kli Yakar on Exodus 26:1:2. ⁸ Kli Yakar on Exodus 26:1:2, citing Exodus 26:33. ⁹ Kli Yakar on Exodus 26:1:3, citing Yerushalmi Megillah 1:12 and Daniel 12:3. ¹⁰ Kli Yakar on Exodus 26:1:4, citing Midrash Tanchuma Terumah 9 and Bereishit 28:12. ¹¹ Ibn Ezra on Exodus 26:1:1, referring to Exodus 25:9. ¹² Sforno on Exodus 26:1:1, citing Isaiah 6:2 and I Kings 22:19. ¹³ Kli Yakar on Exodus 26:1:4, citing Bereishit 28:12. ¹⁴ Kli Yakar on Exodus 26:1:3, citing Berachot 10a.