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Exodus 38:5 - Brass rings for holy transport

Exodus 38:5 - שמות 38:5

Hebrew Text

וַיִּצֹק אַרְבַּע טַבָּעֹת בְּאַרְבַּע הַקְּצָוֺת לְמִכְבַּר הַנְּחֹשֶׁת בָּתִּים לַבַּדִּים׃

English Translation

And he cast four rings for the four ends of the grate of brass, to be places for the poles.

Transliteration

Vayitzok arba taba'ot be'arba hak'tzavot lemichbar hanechoshet batim labadim.

Hebrew Leining Text

וַיִּצֹ֞ק אַרְבַּ֧ע טַבָּעֹ֛ת בְּאַרְבַּ֥ע הַקְּצָוֺ֖ת לְמִכְבַּ֣ר הַנְּחֹ֑שֶׁת בָּתִּ֖ים לַבַּדִּֽים׃
וַיִּצֹ֞ק אַרְבַּ֧ע טַבָּעֹ֛ת בְּאַרְבַּ֥ע הַקְּצָוֺ֖ת לְמִכְבַּ֣ר הַנְּחֹ֑שֶׁת בָּתִּ֖ים לַבַּדִּֽים׃

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Parasha Commentary

Explanation of the Verse (Exodus 38:5)

The verse describes the construction of the copper grate (michbar ha-nechoshet) for the altar in the Mishkan (Tabernacle), specifically the attachment of four rings at its four corners to hold the carrying poles (badim).

Rashi's Commentary

Rashi (Exodus 38:5) explains that the copper grate was a lattice-like structure placed beneath the altar to allow air circulation for the fire. The four rings were cast (vayitzok) directly onto the grate, rather than being attached later, ensuring durability. These rings served as housings (batim) for the poles used to transport the altar.

Rambam's Insight (Hilchot Beit HaBechirah 2:7)

The Rambam emphasizes the functional design of the Mishkan’s vessels, noting that the rings and poles were essential for the Levites to carry the altar during travel. The term batim (housings) implies a secure fit, preventing the poles from slipping during transport.

Midrashic Perspective (Midrash Tanchuma, Terumah 11)

The Midrash connects the four rings to the four corners of the earth, symbolizing that the altar’s service atones for all humanity. The copper material (nechoshet) signifies strength and judgment, reflecting the altar’s role in rectifying transgressions.

Practical Halachic Considerations (Talmud Yoma 72a)

  • The rings had to be permanently affixed to the grate, as detachable components would invalidate the altar’s sanctity.
  • The poles were never removed once inserted, fulfilling the commandment in Exodus 27:7: "The poles shall remain in the rings of the altar; they shall not be removed from it."

Symbolism of the Four Rings

Rabbeinu Bachya (Exodus 38:5) teaches that the four rings correspond to the four foundational mitzvot of the altar:

  • Korbanot (sacrifices)
  • Teshuvah (repentance)
  • Tefillah (prayer)
  • Tzedakah (charity)

Just as the rings supported the altar, these four pillars uphold divine service.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yoma 72a
The verse is referenced in a discussion about the construction and details of the Tabernacle, particularly concerning the rings and poles used for the altar.

Frequently Asked Questions

Q: What is the significance of the four rings on the brass grate in Exodus 38:5?
A: The four rings attached to the brass grate (מִכְבַּר הַנְּחֹשֶׁת) were used to hold the poles (בַּדִּים) that carried the altar during travel. According to Rashi, these rings symbolize the importance of mobility and service—teaching that holiness (like the Mishkan's altar) must be accessible and not fixed in one place.
Q: Why were the rings and grate made of brass (נְחֹשֶׁת)?
A: Brass (נְחֹשֶׁת) was chosen for its durability, as the Mishkan's altar endured frequent use for sacrifices. The Midrash Tanchuma notes that brass represents strength and judgment (דין), reflecting the altar’s role in atonement. Rambam adds that metals like brass were practical for outdoor use in the desert.
Q: How does Exodus 38:5 apply to Jewish life today?
A: The verse teaches timeless lessons: (1) Just as the rings held the altar’s poles, we must 'carry' our sacred duties (like prayer or Torah study) with structure and care. (2) The Talmud (Yoma 72a) compares the Mishkan’s vessels to Torah scholars—durable (like brass) yet movable, ready to serve wherever needed.
Q: What do the 'four ends' of the grate represent?
A: The four directions (קְּצָוֺת) allude to universality. The Midrash (Bamidbar Rabbah 12:4) connects this to spreading holiness in all corners of the world. Others suggest it mirrors the four matriarchs (Sarah, Rivka, Rachel, Leah) whose virtues 'support' Jewish life like the poles held the altar.