They hammered out thin sheets of gold and cut threads to work the weaver’s craft into the turquoise, into the purple, and into the scarlet wool, and into the linen. (שמות לט ג)

This description relates to the manufacturing of the Ephod, the apron worn by the High Priest.

Why from among all the skilled and intricate work that was necessary in the production of the many vessels and garments used in the Mishkan was this one singled out?

The Ramban claims that it is since until that historic moment no one could fathom that a hard metal could be transformed into threads that could be incorporated into a garment. Despite the impossibility of it they used their creativity in banging the gold into thin sheets and then carefully cutting the gold and devising thin threads that could be implemented into each of the other four different colored natural threads — comprised from wool and linen, that were employed in the creation of the Ephod.

Perhaps it was highlighted to teach us that if we are determined, nothing is unconquerable — certainly a vital message for life.

The Baal HaTurim points out that the verb used here וקצץ פתילים — and cut threads, appears in this exact form only in two other places in all TaNach.

In Tehillim, in the chapter that describes the upheavals of the Messianic era and how G-d will shield Israel, as He shields all who seek His support, it foretells how וקצץ חנית — [G-d will] cut the spear of our attackers. (תהלים מו י)

In a later chapter that marvels over our survival as a people against all odds that attests to G-d’s providential control of our destiny it depicts how G-d in His righteousness קצץ עבות — cuts the ropes of the wicked. (תהילים קכט ד)

This, the Baal HaTurim asserts, comes to teach us that in the merit of the Mishkan we will overpower our enemies.

Evidently in the discovery of the malleability (adaptability) of gold and its ductile (pliable) quality lays the secret to our success.

The Zohar teaches that ‘gold’ represents the מדת הדין — Measure of Justice, while ‘silver’ symbolizes the מדת הרחמים — Measure of Compassion.

It is more than just about the contrast of gold’s ‘reddishness’ and silver’s ‘whiteness’.

זהב — gold, one of the most precious of alloys, is a contraction of two words, זה הב — this give. In its simplest understanding this intimates man’s instinctive desire for the proverbial ‘pot of gold’ at the end of the rainbow. We want the honor and power that comes with ‘riches’ whether accrued in a material sense or through achievements.

Silver is termed כסף rooted in the word’s actual meaning ‘desire’ since it is a coveted commodity. This accentuates man’s ‘yearning’ to placate his physical needs, de-emphasizing the possession of silver/money and the status it brings, but focusing more on it as a vehicle to acquire the ‘things’ one covets.

Both these instincts have their positive connotation in the realm of serving G-d as well.

זהב can represent man’s desire for spiritual ‘wealth’ that brings one satisfaction and validation, and כסף relates to one’s desire to constantly grow and be afforded opportunities in that realm.

The bestowing of ‘gold medals’ comes with a price; it must be earned. That is the ‘measure of judgment’ we must face when we ask זה הב — this give.

Gold as a physical commodity that represents success, prestige and power is symbolized in the harsh bricks of gold that are stored in Fort Knox.

The inspired artisans of the Mishkan discovered that gold is the most malleable of metals. Gold can be pounded into sheets less than four millionths of an inch thick. An ounce of gold can be drawn into a wire more than 40 miles long.

They realized that a profound lesson is buried in this treasure. It is what we make of our assets to enhance creation in its reflecting the hand of G-d, that produces the purest of golds.

Rav S.R. Hirsch points out that the strands of thread fashioned from linen — representing plant life, and from wool — symbolizing animal life, are enhanced by the introduction of fine lustrous threads of gold — reflecting on mineral life, the three components that comprise our world, when worn by the High Priest in selfless devotion to the Creator, expresses the ultimate in devotion to His will.

A פתיל is a חוט — a thread that ‘connects’ and brings all the components to work in sync to promote G-d’s control of our destiny and His role as provider of all good.

It is for that reason when we refer to a person being granted a special grace from Heaven as having a חוט של חסד — a thread of kindness.

We add a thread of gold to six strands of each of the different colored threads, expressing the physical realm embodied with the six directions that relates to this seventh strand that draws us to the One on High. (RSRH)

There are two instruments of war. The murderous sword born by the mighty warrior imposing his power directly over his enemy. There is also the arrow that is not the symbol of might, but of expedience in conquering one’s objective in obtaining the spoils.

The spear is a combination of both these objectives, as it can be used in hand-to-hand combat as well as thrown at its target. They both speak of power and conquest.

The antidote to those misplaced objectives is the ‘connecting’ to the higher reality of a benevolent protector, who will ‘cut’ down the spear to those who adhere and cherish His will.

The ‘ropes’ of the wicked who bring their collected threads of lust for control and self-promotion to form a thick rope by which to bind their enemies, will be ‘cut’ by G-d in His righteous devotion to His children.

We may no longer have a physical abode for the Divine Presence to protect us from our enemies, but we still have a Mishkan that we continue to build in our hearts, forming lustrous threads of devotion that will infuse us with invincibility against those who deny His existence.

באהבה,

צבי יהודה טייכמאן