share torah logo

Exodus 35:7 - Divine materials for sacred construction

Exodus 35:7 - שמות 35:7

Hebrew Text

וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׂטִּים׃

English Translation

and rams’ skins dyed red, and taĥash skins, and shittim wood,

Transliteration

Ve'orot eilim me'adamim ve'orot techashim va'atzei shitim

Hebrew Leining Text

וְעֹרֹ֨ת אֵילִ֧ם מְאׇדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃
וְעֹרֹ֨ת אֵילִ֧ם מְאׇדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃

🎵 Listen to leining

Parasha Commentary

Materials for the Mishkan

The verse lists materials used in the construction of the Mishkan (Tabernacle): rams' skins dyed red, taḥash skins, and shittim wood. Each of these materials holds symbolic and practical significance according to traditional Orthodox Jewish sources.

Rams' Skins Dyed Red (וְעֹרֹת אֵילִם מְאָדָּמִים)

Rashi (Exodus 25:5) explains that these were the hides of rams, dyed red to beautify the Mishkan. The red dye symbolizes:

  • Sacrifice and Atonement: The ram is associated with the Akeidah (Binding of Isaac, Genesis 22:13), where a ram was sacrificed in place of Yitzchak. Thus, the red dye may allude to the blood of korbanot (sacrifices) offered for atonement.
  • Royalty and Dignity: The color red was often used in ancient times for garments of honor, reflecting the Mishkan's sanctity (Midrash Tanchuma, Terumah 6).

Taḥash Skins (וְעֹרֹת תְּחָשִׁים)

The identity of the taḥash is debated among commentators:

  • Rashi (Exodus 25:5): Cites the Talmud (Shabbat 28a) that the taḥash was a multicolored, kosher animal that existed temporarily for the Mishkan's construction and then vanished.
  • Ramban (Exodus 25:5): Suggests it may have been a type of dolphin or other sea creature, processed into durable leather.

Its uniqueness highlights the Mishkan's miraculous nature, as it was provided specifically for this sacred purpose.

Shittim Wood (וַעֲצֵי שִׁטִּים)

Shittim (acacia) wood was chosen for its durability and symbolic meaning:

  • Resilience: The wood was hard and resistant to decay, representing the eternal covenant between Hashem and Israel (Midrash Aggadah, Exodus 25:5).
  • Humility: The Ibn Ezra (Exodus 25:5) notes that shittim trees grow in arid regions, teaching that holiness can flourish even in humble circumstances.
  • Historical Connection: The wood may have come from trees Yaakov Avinu planted in Egypt (Rashi, Exodus 25:5, citing Midrash Tanchuma).

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What are the 'rams’ skins dyed red' mentioned in Exodus 35:7 used for?
A: According to Rashi and the Talmud (Shabbat 28a), the rams’ skins dyed red were used as one of the coverings for the Mishkan (Tabernacle). These skins provided protection and beauty to the sacred structure. The red dye symbolized grandeur and was part of the materials donated willingly by the Israelites for this holy purpose.
Q: What is the 'taĥash' in Exodus 35:7?
A: The 'taĥash' (sometimes translated as 'dugong' or 'porpoise') was a rare, colorful animal whose skin was used as an outer covering for the Mishkan (Tabernacle). The Midrash (Tanhuma, Terumah 6) describes it as a magnificent creature that appeared temporarily during the time of the Mishkan’s construction to provide its unique hide, then disappeared afterward.
Q: Why was shittim (acacia) wood used in the Mishkan?
A: Shittim wood (acacia) was used because it was durable and readily available in the desert. Rashi (Exodus 25:5) explains that our forefather Yaakov (Jacob) prophetically brought these trees to Egypt, and his descendants carried them out during the Exodus specifically for building the Mishkan. Its resilience symbolizes the enduring nature of the Torah and mitzvot.
Q: Why does the Torah list these materials in Exodus 35:7?
A: The Torah lists these materials to emphasize that the Mishkan was built from voluntary donations of the finest and most precious items the Israelites possessed. The Rambam (Hilchot Beit HaBechirah 1:12-13) teaches that this teaches us the importance of contributing to holy causes with generosity and a willing heart.
Q: Do we still use these materials today in Jewish practice?
A: While we no longer use these exact materials (since there is no Mishkan or Beit HaMikdash today), the principle of donating beautiful and meaningful items for sacred purposes remains. For example, the Shulchan Aruch (Orach Chaim 153) discusses beautifying synagogues and Torah scrolls, continuing the legacy of honoring Hashem with our finest possessions.