ASBI Parsha Lunch and Learn: Terumah Details of the Mishkan-What was the Tachash? What can we learn from the Lechem HaPanim?

I. Unicorn, Narwhal, Dolphin, Badger? What was the Tachash?

(For more, see this sourcesheet: Wait! What? Dolphin Skins? by Michael Howald

(א) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי׃ (ג) וְזֹאת֙ הַתְּרוּמָ֔ה אֲשֶׁ֥ר תִּקְח֖וּ מֵאִתָּ֑ם זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃ (ד) וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים׃ (ה) וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃ (ו) שֶׁ֖מֶן לַמָּאֹ֑ר בְּשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים׃ (ז) אַבְנֵי־שֹׁ֕הַם וְאַבְנֵ֖י מִלֻּאִ֑ים לָאֵפֹ֖ד וְלַחֹֽשֶׁן׃

Exodus 25:1-7

(1) The LORD spoke to Moses, saying: (2) Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. (3) And these are the gifts that you shall accept from them: gold, silver, and copper; (4) blue, purple, and crimson yarns, fine linen, goats’ hair; (5) tanned ram skins, dolphin skins, and acacia wood; (6) oil for lighting, spices for the anointing oil and for the aromatic incense; (7) lapis lazuli and other stones for setting, for the ephod and for the breastpiece.

שמות כ״ו:י״ד

(יד) וְעָשִׂ֤יתָ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה׃ (פ)

Exodus 26:14

(14) And make for the tent a covering of tanned ram skins, and a covering of dolphin skins above.

שמות ל״ה:ה׳-ז׳

(ה) קְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃ (ו) וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים׃ (ז) וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׂטִּֽים׃

Exodus 35:5-7

(5) Take from among you gifts to the LORD; everyone whose heart so moves him shall bring them—gifts for the LORD: gold, silver, and copper; (6) blue, purple, and crimson yarns, fine linen, and goats’ hair; (7) tanned ram skins, dolphin skins, and acacia wood;

שמות ל״ה:כ״ג

(כג) וְכָל־אִ֞ישׁ אֲשֶׁר־נִמְצָ֣א אִתּ֗וֹ תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ וְעִזִּ֑ים וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים הֵבִֽיאוּ׃

Exodus 35:23

(23) And everyone who had in his possession blue, purple, and crimson yarns, fine linen, goats’ hair, tanned ram skins, and dolphin skins, brought them;

שמות ל״ו:י״ט

(יט) וַיַּ֤עַשׂ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵלִ֖ים מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה׃ (ס)

Exodus 36:19

(19) And they made a covering of tanned ram skins for the tent, and a covering of dolphin skins above.

"Material for shoes – In a parable, Ezekiel (16:10) has the husband (God) say that he made his wife (Israel) high-end shoes, after finding her abandoned in the wilderness:" ( TheTorah.com)

יחזקאל ט״ז:י׳

(י) וָאַלְבִּישֵׁ֣ךְ רִקְמָ֔ה וָאֶנְעֲלֵ֖ךְ תָּ֑חַשׁ וָאֶחְבְּשֵׁ֣ךְ בַּשֵּׁ֔שׁ וַאֲכַסֵּ֖ךְ מֶֽשִׁי׃

Ezekiel 16:10

(10) I clothed you with embroidered garments, and gave you sandals of dolphin leather to wear, and wound fine linen about your head, and dressed you in silks.

Aramaic Translations

תרגום אונקלוס על שמות כ״ה:ה׳

(ה) וּמַשְׁכֵי דְדִכְרֵי מְסַמְקֵי וּמַשְׁכֵי סַסְגוֹנָא וְאָעֵי שִׁטִין:

Onkelos Exodus 25:5

"tanned ram skins, skins of sasgona, and acacia wood" (Exod. 25:5 TNK)

תרגום יונתן על שמות כ״ה:ה׳

(ה) וּמַשְׁכֵי דְדִכְרֵי מְסַמְקֵי וּמַשְׁכֵי דְסַסְגוֹנָא וְקַיְסִין דְּשִׁיטִין

Targum Jonathan on Exodus 25:5

(5) and skins of rams dyed red, and skins of sasgona, and woods of shittin,

Exodus 25:5

וְעֹרֹ֨ת אֵילִ֧ם מְאָדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃

King James Version

"And rams' skins dyed red, and badgers' skins, and shittim wood," (Exod. 25:5 KJV)

Jewish Publication Society 1917

"And rams' skins dyed red, and sealskins, and acacia-wood;" (Exod. 25:5 JPS)

New International Version

"And ram skins dyed red and another type of durable leather; acacia wood;" (Exod. 25:5 NIV)

LXE (Septuagent)

"And rams' skins dyed red, and blue skins, and incorruptible wood," (Exod. 25:5 LXE)

עברית

NAS (New American Standard Bible)

Exodus 25:5 rams' skins dyed red, porpoise skins, acacia wood, (Exod. 25:5 NAS)

Commentary

רש"י על שמות כ״ה:ה׳:ב׳

(ב) תחשים. מִין חַיָּה, וְלֹא הָיְתָה אֶלָּא לְשָׁעָה, וְהַרְבֵּה גְּוָנִים הָיוּ לָהּ, לְכָךְ מְתֻרְגָּם סַסְגּוֹנָא שֶׁשָּׂשׂ וּמִתְפָּאֵר בִּגְוָנִין שֶׁלּוֹ (שבת כ"ח):

Rashi on Exodus 25:5:2

(2) תחשים TACHASH A kind of wild beast. It existed only at that time (when Israel built the Tabernacle). It was multi-coloured and therefore it is translated in the Targum by ססגונה, and it is so translated because it delights (שָׂשׂ) and prides itself in its colors (גונא) (Shabbat 28; Midrash Tanchuma, Terumah 6).

אבן עזרא על שמות כ״ה:ה׳:ב׳

(ב) תחשים. מין חיה היתה ידועה בימים ההם. כי כן כתוב ואנעלך תחש. והנה כבר היה נודע

Ibn Ezra on Exodus 25:5:2

From a creature that was known in those days. As it is written, "and gave you sandals of tahash to wear (Ezek. 16:10)." Therefore, it was already known.

רבנו בחיי, שמות כ״ה:ה׳:א׳

ועורות תחשים. מין חיה, ודרשו רז"ל בפרק במה מדליקים תחש שהיה בימי משה בריה בפני עצמה היה וקרן אחת היה לו במצחו ולפי שעה נזדמן למשה ועשה ממנו משכן ונגנז. כלומר שהתחשים ההם שנזדמנו במדבר לא נזדמנו אלא לצורך המשכן בלבד ולכבודו של הקב"ה לקחת מהם עורותיהם שהיו מצויירים בציור נפלא ומעולה ואח"כ נתעלמו. ודקדקו רז"ל מדקאמרי קרן היה לו במצחו שמע מינה טהור הוא דהא אמרינן שור שהקריב אדם הראשון קרן אחת היה לו במצחו שנאמר (תהילים ס״ט:ל״ב) ותיטב לה' משור פר מקרן מפריס מקרין תרתי משמע מקרן כתיב. ועוד שלא הוכשר למלאכת שמים אלא בהמה טהורה בלבד שנאמר (שמות י״ג:ט׳) למען תהיה תורת ה' בפיך מן המותר בפיך. והרבה גוונים היו לו, ולכך תרגם אונקלוס ססגונא מתפאר בגוונים שלו.

Rabbeinu Bahya, Shemot 25:5:1

ועורות תחשים, “and the skins of the tachash.” The tachash was some kind of free-roaming beast. Our sages in Shabbat 28 are of the opinion that the tachash was an animal which existed only during that generation and had a single horn on its forehead. Its whole function was to have its skin serve as one of the coverings of the Tabernacle. Apparently, the colour of their skin was so beautiful that it was not to be used again for secular purposes so that G’d allowed this animal to become extinct as soon as it had fulfilled its purpose. Our sages on that same folio explain that the fact that it had a horn on its forehead was proof that it was a ritually pure animal. According to our tradition the ox offered by Adam as a sacrifice also had only a single horn on its forehead. This is based on Psalms 69,32: “ותיטיב לה’ משור פר מקרן מפריס, “that will please the Lord more than oxen, than a bull with a horn and hooves.” The singular of the word קרן means that a particular bull had only one horn. Although the vowel pattern under the word מקרן suggests more than one, the absence of the letter י suggests that David speaks about a single-horned bull. At any rate, unless the tachash had been ritually pure, none of its parts would have qualified for use in the Tabernacle. We have a strong allusion to this in the words of Exodus 13,9 למען תהיה תורת ה’ בפיך, “so that what goes into your mouth should conform to the Torah of the Lord.” Seeing that the tachash had so many colours Onkelos translates ססגונה, “proud of its being multi-coloured.”

רש"י על שמות כ״ו:י״ד:א׳

(א) מכסה לאהל. לְאוֹתוֹ גַּג שֶׁל יְרִיעוֹת עִזִּים עֲשֵׂה עוֹד מִכְסֶה אַחֵר שֶׁל עוֹרוֹת אֵילִים מְאָדָּמִים, וְעוֹד לְמַעְלָה מִמֶּנּוּ מִכְסֵה עוֹרוֹת תְּחָשִׁים; וְאוֹתָן מִכְסָאוֹת לֹא הָיוּ מְכַסִּין אֶלָּא אֶת הַגָּג, אָרְכָּן ל' וְרָחְבָּן י', אֵלּוּ דִּבְרֵי רַבִּי נְחֶמְיָה, וּלְדִבְרֵי רַבִּי יְהוּדָה מִכְסֶה אֶחָד הָיָה, חֶצְיוֹ שֶׁל עוֹרוֹת אֵילִים מְאָדָּמִים וְחֶצְיוֹ שֶׁל עוֹרוֹת תְּחָשִׁים (שבת כ"ח):

Rashi on Exodus 26:14:1

(1) מכסה לאהל [AND THOU SHALT MAKE] A COVERING FOR THE אהל — For that roofing of goats’ hair (which is termed אהל in this section) make still another covering of rams’ skins dyed red, and above this also a covering of Tachash skins. These uppermost covers however covered the roof only (were not hanging over the sides), their length being 30 cubits and their width 10. This is the opinion of R. Nehemia (that the goats’ skins and the layer of rams’ and Tachash skins formed two different covers one above the other); according to R. Jehudah, however, there was only one cover, half of it being of rams’ skins dyed red and half of it of Tachash skins (cf. Shabbat 28a).

אבן עזרא על שמות כ״ו:י״ד:א׳

(א) ועשית. מכסה על מכסה. בעבור הגשם

Ibn Ezra on Exodus 26:14:1

"And make a covering" A covering over a covering because of the rain

הטור הארוך, במדבר ד׳:ו׳:א׳

ונתנו עליו כסוי עור תחש וגו'. כתב הרמב"ן מכסים הארון בפרוכת המסך ומכסים על שניהם עור תחש בעבור הגשמים ופורשים על הכל בגד כליל תכלת מלמעלה מה שאין כן בשאר הכלים במנורה ושולחן ומזבחות שהיה כסוי העליון עור תחש והיה זה מפני כבוד הארון שיהא נראה מלמעלה הבגד הנכבד שהוא כענין השמים לטוהר. ויש מפרשים וכבר פירשו עליו בגד כליל תכלת על הארון ועל הפרוכת ועל הכל נתנו כסוי עור תחש:

Tur HaArokh, Numbers 4:6:1

ונתנו עליו כסוי עור תחש, “they shall place upon it a covering of Tachash hide.” Nachmanides writes that the Holy Ark was first wrapped in the curtain of blue wool that divided the Sanctuary from the Holy of Holies; after that the tachash hide cover was used to wrap both the Holy Ark and the dividing curtain around them. This was unlike the procedure used with the other furnishings of the Tabernacle, such as the table, the golden altar and the menorah. The latter were wrapped in a cover of tachash hide only. The reason why so much more care was used to wrap the Holy Ark was the fact that its sanctity was greater than that of the other furnishings. It was desirable that the blue wool curtain be visible through the tachash hide as it reminds us of the blue sky, which in turn reminds us of Hashem whose throne is in the heavens beyond. Other commentators hold that the tachash hide was used to cover both the Holy Ark and the other furnishings, the former having first been wrapped in the dividing curtain.

Midrash

מדרש תנחומא, תרומה ו׳

(א) ‎וְזֹאת הַתְּרוּמָה וְגוֹ'. וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים. רַבִּי יְהוּדָה וְרַבִּי נֶחְמְיָה. רַבִּי יְהוּדָה אוֹמֵר: חַיָּה טְהוֹרָה גְּדוֹלָה הָיְתָה בַּמִּדְבָּר וְקֶרֶן אַחַת הָיָה לָהּ בְּמִצְחָהּ, וּבְעוֹרָהּ שִׁשָּׁה גְּוָנִים, וְנָטְלוּ אוֹתָהּ וְעָשׂוּ מִמֶּנָּה יְרִיעוֹת. וְרַבִּי נְחֶמְיָה אוֹמֵר: מַעֲשֵׂה נִסִּים הָיְתָה, וּלְשָׁעָה שֶׁנִּבְרֵאת, בָּהּ בַּשָּׁנָה נִגְנְזָה. וְעֹרֹת תְּחָשִׁים, לָמָּה? דִּכְתִיב: אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלֹשִים בָּאַמָּה. מִי מֵבִיא לְךָ יְרִיעָה שֶׁל שְׁלֹשִׁים אַמָּה. אֶלָּא מַעֲשֵׂה נֵס, לְשָׁעָה שֶׁנִּבְרֵאת נִגְנְזָה.

Midrash Tanchuma, Terumah 6

(1) This is the offering … and rams’ skins dyed red, and sealskins (Exod. 25:3). R. Judah and R. Nehemiah discussed this verse. R. Judah said: It was a large pure animal, with a single horn in its forehead and a skin of six different colors that roamed the desert.⁹The authorities were undecided as to whether it was a domesticated animal or a wild beast. See Shabbat 28b. They captured one of them and from its skin made a covering for the ark. R. Nehemiah contended that it was a miraculous creature He created for that precise moment, and that it disappeared immediately thereafter from earth. Why is it called orot tahashim (“sealskins,” lit. “skins of tahashim”)? Because the verse states: The length of each curtain shall be thirty cubits (Exod. 26:8). What known animal could supply enough skin for a curtain of thirty cubits? It must, indeed, have been a miraculous creation, which disappeared (immediately after it was created).

קוהלת רבה א׳:ט׳

(א) עוֹרוֹת תְּחָשִׁים מָה הֵן, רַבִּי יְהוּדָה אוֹמֵר אַלְטִינוֹן. רַבִּי נְחֶמְיָה אוֹמֵר גַּלְטִינוֹן. רַבִּי יוֹחָנָן אוֹמֵר מִין חַיָּה גְדוֹלָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וְעָשָׂה הֵימֶנָּה צֹרֶךְ הַמִּשְׁכָּן וּגְנָזָהּ. רַבִּי אָבִין אָמַר קֶרֶשׁ הָיָה שְׁמָהּ. תָּנֵי רַבִּי הוֹשַׁעְיָה קֶרֶן אַחַת הָיְתָה לוֹ בְּמִצְחוֹ, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר מַקְרִן מַפְרִיס וגו', מַקְרִין תַּרְתֵּי שְׁמַע מִנָּהּ. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק מַקְרִן כְּתִיב.

Kohelet Rabbah 1:9

Tachash Skins: What are these? Rabbi Judah said they were violet colored. Rabbi Nechemiah says they were ermine; Rabbi Yochanan says that, from the large animals that the Holy One of Blessing showed Moses, he used the skin for the requirements of the Mishkan then stored it away. Rabbi Avin says "keresh" was its name. Rabbi Hoshayah learned: It had one horn on its forehead. As it says (Psalm 69:32 "That will please the LORD more than oxen, than bulls with horns and hooves." But should we not infer from the word "makrin (with horns)" that it has two horns. Rabbi Chaninah son of Isacc says the word in written without the yud (therefore implying a lessoning of the number from two to one).

Talmud

שבת כ״ח א:ג׳-ד׳

גופא בעי רבי אלעזר עור בהמה טמאה מהו שיטמא טומאת אהלין מאי קמיבעיא ליה אמר רב אדא בר אהבה תחש שהיה בימי משה קמיבעיא ליה טמא היה או טהור היה אמר רב יוסף מאי תיבעי ליה תנינא לא הוכשרו למלאכת שמים אלא עור בהמה טהורה בלבד מתיב רבי אבא רבי יהודה אומר שני מכסאות היו אחד של עורות אילים מאדמים ואחד של עורות תחשים רבי נחמיה אומר מכסה אחד היה ודומה כמין תלא אילן והא תלא אילן טמא הוא הכי קאמר כמין תלא אילן הוא שיש בו גוונין הרבה ולא תלא אילן דאילו התם טמא והכא טהור אמר רב יוסף אי הכי היינו דמתרגמינן ססגונא ששש בגוונין הרבה

Shabbat 28a:3-4

Rabbi Elazar’s dilemma was mentioned above, and now the Gemara discusses the matter itself. Rabbi Elazar raised a dilemma: With regard to the hide of a non-kosher animal over a corpse, what is the ruling? Can it become ritually impure as a tent over a corpse? The Gemara clarifies: What is the essence of his dilemma? Rav Adda bar Ahava said: The taḥash that existed in the time of Moses is at the crux of Rabbi Elazar’s dilemma. Was it non-kosher or was it kosher? Rav Yosef said: What is his dilemma? Didn’t we learn explicitly: Only the hide of a kosher animal was deemed suitable for heavenly service? Certainly, the taḥash was a kosher species. Rabbi Abba raised an objection. Rabbi Yehuda says: There were two coverings for the Tabernacle, one made of the reddened hides of rams and one of the hides of teḥashim. Rabbi Neḥemya says: There was only one covering for the Tabernacle, half of which was made of rams’ hides and half from the hides of teḥashim. And teḥashim were similar to the species of undomesticated animals called tela ilan. The Gemara asks: But isn’t a tela ilan a non-kosher creature? The Gemara emends this statement: This is what Rabbi Neḥemya intended to say: It was like a tela ilan in that it was multicolored; however, it was not an actual tela ilan. There, the tela ilan is non-kosher, and here, the covering of the tent was made from kosher animals. Rav Yosef said: If so, that is the reason that we translate the word taḥash as sasgona, which means that it rejoices [sas] in many colors [gevanim].

שבת כ״ח ב:ו׳

מאי הוי עלה דתחש שהיה בימי משה אמר רבי אלעא אמר רבי שמעון בן לקיש אומר היה רבי מאיר תחש שהיה בימי משה בריה בפני עצמה היה ולא הכריעו בה חכמים אם מין חיה הוא אם מין בהמה הוא וקרן אחת היתה לו במצחו ולפי שעה נזדמן לו למשה ועשה ממנו משכן ונגנז

Shabbat 28b:6

The Gemara asks: What is the halakhic conclusion reached about this matter of the taḥash that existed in the days of Moses? Rabbi Ela said that Rabbi Shimon ben Lakish said that Rabbi Meir used to say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages did not determine whether it was a type of undomesticated animal or a type of domesticated animal. And it had a single horn on its forehead, and this taḥash happened to come to Moses for the moment while the Tabernacle was being built, and he made the covering for the Tabernacle from it. And from then on the taḥash was suppressed and is no longer found.

Zohar

ספר הזהר, תרומה כ״ד

וְעוֹרוֹת תְּחָשִׁים, סִטְרָא חֲדָא אִית דְּרַבֵּי גּוֹ סִטְרָא אַחֲרָא בְּחוּרְבָּא, וְלָא בְּיִשּׁוּבָא אִשְׁתְּכַח, וְדָא אִיהוּ סִטְרָא דַּכְיוּ, וְאִקְרֵי תַּחַשׁ.

Zohar, Terumah 24

Tachash skins: There is one species that breeds within the Sitra Atra (the Other Side), in desolation, not inhabited land. This species is pure and it is called Tachash.

עברית

Hebrew & Aramaic Lexicon of the Old Testament

תַּחַשׁ: 1( the origin of the sbst. is uncertain, but it occurs in SamP. as taÒsë.

—a) there may be an etymological connection to be made with Arb. d/tuhäas porpoise, a species of dolphin.

—b) besides this a connection may also be made with the Egyptian vb. tÑhÌsÃ to stretch a skin, stretch leather (Erman-G. Wb. 5: 396).

—c( because of the connection with Arabic )see above aתַּחַשׁ ( is most often taken to mean dolphin, so e.g. KBL; also Childs Exodus 523, where other proposals are mentioned as well; on this see also Zorell Lexicon 895f, and König Wb. 541a; also especially Y. Aharoni Animals 462f: narwhal, sea-unicorn.

—d) see especially BRL2 203: Heb. tahÌasë (Ez 1610), or alternatively in the phrase ÁoÒr tahÌasë (as for example in Ex 255) can hardly mean the tanned skin of a type of dolphin, but perhaps a type of fine leather imported from Egypt (cf. 1b).

—2. a( the forms of the word: תָּֽחַשׁ, pl. ) תְּחָשִׁיםSamP. taÒsësëÝm, < basic form תַּחְשִׁים.

—b( because the meaning of תַּחַשׁ is difficult to define properly the question arises of how best to translate the word; it is sometimes felt best to keep the Heb. word untranslated, so e.g. Gesenius-Buhl Handw.; KBL: tachash.

—3. the occurrences of the word: a( it is linked with עוֹר the skin of the tahÌasë: α( sg. Nu 46.8 .10-12.14, β( pl. עֹרֹת (הַ)תְּחָשִׁים Ex 2614 357.23 3619 3934, γעוֹר הַתַּחַשׁ ( > הַתַּחַשׁ Nu 425.

—bתַּחַשׁ ( a material that is used for sandals Ezk 1610 )ï נעל qal 2).

—4. where the word is linked with עוֹר, as mentioned in 3a, to mean a type of leather, the purpose of using the material is to put a protective cover on the sacred tabernacle and its sacred equipment when it is being transported, cf. Zimmerli Ez. 352; see also the common linking with the sbst. ï מִכְסֶה, cstr. מִכְסֵה Ex 2614 3619 3934; Nu 410-12.25; or alternatively ) כְּסוּיSamP. kassuwwi( Nu 46.14; the associated verbs are בוא hif. Ex 3934; כסה pi. (בְּ) Nu 411.12; נָשָׂא Nu 425; נָתַן Nu 46, (אֶל) Nu 410; עָשָׂה Ex 2614 3619; פָּרַשׂ Nu 414. †

JPS Torah Commentary: Exodus, Nachum Sarna, at 157 (fn): "Hebrew tahashim (sing. tahash) , with one exception, always refers to the coverings of the Tabernacle. its exact meaning is uncertain. In rabbinic times the tahash was invested with mythical association and identified with the unicorn. Because of the similarity with Arabic tuhas, duhs, which denote both the dolphin and the dugong found in the Red Sea, modern scholars have variously identified the biblical creature with one or the other. A suggestion to equate the term with Akkadian dusu (=tahsia), the name of a precious stone of either yellow or orange color, seems more plausible since that word is also used to describe leather that is dyed and tanned the color of the stone. Significantly, only the hides of goats (and sheep) were so treated.

The 5 Books of Moses, Robert Alter at 461 (fn): "Ocher-dyed skins: Many translations interpret the Hebrew tahashim as "dolphins" of "dugongs," but a more-plausible connection has been made with an Akkadian term that indicates a yellow or orange dye. That would be in keeping with the focus on brilliantly dyed stuff in the previous verse."

The Steinsaltz Humash, Rabbi Adin Even-Israel Steinsaltz, at 431-2: "Tahash is mentioned in the Book of Ezekiel as an expensive material used for making shoes: "I clothed you in embroidery and shod you with tahash,and I wrapped you with linen and covered you with silk" (Ezekiel 1:10). Some maintain that tahash is the name of a color; according to Rabbi Yehuda in the Jerusalem Talmud, it is purple (Shabbat 2:3). Onkelos and Targum Yonatan translate it simply as a colorful hide. In addition, researchers note the similarly between the word tahash and tah-si-a, which is mentioned in the Nuzi tablets (fourteenth century BCE) and denotes a yellow or pink hide. Others hold that the tahash is an animal, although there has never been a consensus as to which kind. The Talmud identifies the tahash as an extinct unicorn (Shabbat 28a). Yet others posit that the tahash is a dolphin or some other sea mammal. In light of the Arabic cognate, it may be the dugong, a type of aquatic mammal that can be found in the Red Sea and whose skin is sometimes used by Bedouin in shoemaking. Some have identified the tahash with the narwhal, a species of arctic whale that travels in small groups and can grow up to 6 feet in length. The narwhal is primarily light yellow in color, with dark spots, and is the only spotted cetacean. A twisted tooth, which can reach 3 m in length, grows out of one side of its mouth, and throughout history its horn has been mistaken for that of the unicorn."

What Was the Tachash Covering the Tabernacle? Dr. Rabbi Norman Solomon: "Our earliest source for interpretation of the word Tachash is the Septuagint, the ancient Greek translation of the Torah. (The Pentateuch translation dates back to the third century BCE.) Throughout Exodus and Numbers, and in Ezekiel, the Septuagint consistently translates Tachash by derivatives of hyacinth (huakinthos). עורות תחשים is rendered “hyacinth skins” (δέρματα ὑακίνθινα; dermata huakinthina) i.e., hides, presumably of goats or sheep, dyed the color of hyacinths. Tachash, then, is not an animal but a dye. Josephus, too, lists among the materials provided for the Tabernacle “goats’ hair and sheepskins, some dyed blue (huakinthos)” (Antiquities 3:102)." https://thetorah.com/what-was-the-tachash-covering-the-tabernacle/

II. Lechem HaPanim

שמות כ״ה:ל׳

(ל) וְנָתַתָּ֧ עַֽל־הַשֻּׁלְחָ֛ן לֶ֥חֶם פָּנִ֖ים לְפָנַ֥י תָּמִֽיד׃ {פ}

Exodus 25:30

(30) And on the table you shall set the bread of display, to be before Me always.

חגיגה כ״ו ב:ז׳

וְאַמַּאי כְּלִי עֵץ הֶעָשׂוּי לְנַחַת הוּא וְאֵינוֹ מְקַבֵּל טוּמְאָה אֶלָּא מְלַמֵּד שֶׁמַּגְבִּיהִין אוֹתוֹ וּמַרְאִין בּוֹ לְעוֹלֵי רְגָלִים לֶחֶם הַפָּנִים וְאוֹמְרִים לָהֶם רְאוּ חִיבַּתְכֶם לִפְנֵי הַמָּקוֹם סִילּוּקוֹ כְּסִידּוּרוֹ דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נֵס גָּדוֹל נַעֲשָׂה בְּלֶחֶם הַפָּנִים כְּסִידּוּרוֹ כָּךְ סִילּוּקוֹ שֶׁנֶּאֱמַר לָשׂוּם לֶחֶם חוֹם בְּיוֹם הִלָּקְחוֹ

Chagigah 26b:7

And why indeed is the table susceptible to ritual impurity, being that it is a wooden vessel designated to rest in a fixed place and should therefore not be susceptible to impurity? Rather, this verse teaches that they would lift the table with the shewbread on it to display the shewbread to the pilgrims standing in the Temple courtyard, as it was prohibited for Israelites to enter the Sanctuary, where the table stood, and they would say to them: Behold your affection before God, Who performs a perpetual miracle with the bread, for when it is removed from the table on Shabbat it is just as fresh as when it was arranged on the previous Shabbat. As Rabbi Yehoshua ben Levi said: A great miracle was performed with the shewbread: As its condition during its arrangement, so was its condition during its removal, as it is stated: “To place hot bread on the day when it was taken away” (I Samuel 21:7), indicating that it was as hot on the day of its removal as it was on the day when it was placed.

בבא בתרא כ״ה ב:ח׳

אָמַר רַבִּי יִצְחָק הָרוֹצֶה שֶׁיַּחְכִּים יַדְרִים וְשֶׁיַּעֲשִׁיר יַצְפִּין וְסִימָנָיךְ שֻׁלְחָן בַּצָּפוֹן וּמְנוֹרָה בַּדָּרוֹם וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לְעוֹלָם יַדְרִים שֶׁמִּתּוֹךְ שֶׁמִּתְחַכֵּם מִתְעַשֵּׁר שֶׁנֶּאֱמַר אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד

Bava Batra 25b:8

Rabbi Yitzḥak says: One who wishes to become wise should face south, and one who wishes to become wealthy should face north. And your mnemonic for this is that in the Temple the Table, which symbolized blessing and abundance, was in the north, and the Candelabrum, which symbolized the light of wisdom, was in the south of the Sanctuary. And Rabbi Yehoshua ben Levi says: One should always face south, as once he becomes wise he will subsequently also become wealthy, as it is stated with regard to the Torah: “Length of days is in her right hand; in her left hand are riches and honor” (Proverbs 3:16).

Rabbi Aryeh Bernstein
We see in these two gemarot, two characteristics of the lehem ha-panim: Lehem ha-panim is the symbol of wealth and it manifests the ability to maintain its freshness—its warmth or softness—throughout its life, and not just at its beginning.
Rav Hutner observes that we live our lives generally with the perception that the existence of anything at any given moment is only a continuation of its existence in the previous moment. This perception masks a truer perspective, which we affirm each morning: God is “mehadesh bekhol yom tamid maaseh bereishit.” The Eternal One, in abundant goodness, renews all creations each and every moment. Anything could come to an end at any moment, yet most things continue to exist, are constantly remade. We don’t appreciate this until faced with sudden, violent rupture.
The lehem ha-panim manifests equality between its inner truth and outer perception. With the lehem ha-panim, we are able at all times to perceive and experience its newness, its freshness. This is the mystery of true wealth: relating to things and people with the same wonderment and appreciation when they are familiar as when they are new—never getting too used to our bounty.
“R. Yishmael bRabbi Yose taught that talmidei hakhamim, as they age, proliferate wisdom…while ‘amei ha-aretz, as they age, proliferate stupidity” (TB Shabbat 152a). Wisdom is inhabitable only through the exercise of curiosity, of eagerness to explore new possibilities. That’s what we strive for when we strive to be scholars—for our external comportment to match our internal potential, our internal truth of being continually new. This is the curious, integrated, mobile person as described by Qohelet (8:1), “Hokhmat adam ta’ir panav—a person’s wisdom lights up their face”.
It’s what the lehem ha-panim is meant to represent. These 12 loaves stand in for the 12 tribes. While we are out toiling for our daily bread, our showbread—paid for exclusively by those taxes that everyone pays, rich or poor (M Sheqalim 4:1)—stands in for us permanently in God’s home. The bread stays warm, soft, and fresh, from shabbat to shabbat, through those workdays when it is so easy to become slaves to habit and routine. Resist, say Hazal: look north, to the lehem ha-panim. Be rich, embrace your bounty, learn and grow from the new challenges and sources of wisdom in the world.