Zitat Kommentar zu Schir haSchirim 5:14

בעת ההיא, “at that time;” after G–d had pardoned the people’s sin and instructed him to hew new Tablets out of material found on earth. He did so to make sure the people could not accuse Moses at a later stage to have smashed the Tablets G–d had given him for the people. After all, they had been the most precious gift the people had ever been meant to receive. This is also what Kohelet had in mind when he said in Kohelet 3,1: there is a time for everything, a time for every imaginable “thing.” There was a time when the Tablets had to be smashed, and there was another time when new Tablets had to be made. Moses refers to the second such time. A different interpretation of the words: פסל לך ההיא. The word: פסל, which is part of the word פסולת, rubbish, chips, is what will be Moses’ after he had hewn out the new tablets from stone. It would be his reward for performing that work. It would enrich Moses as the “stone” from which he hewed these tablets were sapphires. There is a disagreement between the sages about where Moses had been able to find those sapphires. According to Rabbi Levi, Moses found this under the throne of G–d; according to the opinion of Rabbi Chanan, he found it beneath his tent. The source of this discussion is found in Song of Songs 5,14: ידיו גלילי זהב, “his arms are rods of gold, are studded with sapphires overlaid with ivory.” i.e. the tablets, i.e. the commandments were arranged five on each tablet. (Compare Talmud tractate Shekalim chapter 6, halachah 1) Yet another interpretation of the words: פסל לך: I appoint you as king and you may disqualify anyone and anything that you desire. (Tanchuma section 9 on our portion)

את תבנית המשכן ואת תבנית כל כליו, “the pattern of the Tabernacle, and the pattern of all its vessels.” It is an accepted concept that the various components of the Tabernacle on earth were replicas or symbols of concepts which exist in higher regions. One of the outstanding features of the Tabernacle was the fact that it was divided into three parts. 1) The area beyond the dividing curtain, the western part; 2) the area in front of the dividing curtain known as אהל מועד. 3) The courtyard in front of the Tabernacle which was enclosed by curtains. These three sections symbolized the three parts of the cosmos, 1) the world of the disembodied beings, the angels; 2) the world of the inert bodies, the stars and the planets; 3) our terrestrial universe, inhabited by living creatures with bodies (and souls, some of them). Upon examination we shall find that man, the most important creature in our lower world, is also composed of three parts representing the division of the whole cosmos into three parts. This is why man is called a microcosm, a world in miniature, by the sages (compare our author’s comment on Genesis 1,27). The three parts are: 1) the world of דבור, creatures capable of verbal communications. 2) the world of חיות, all kinds of living and moving creatures. 3) the world of vegetation, life and motion limited to the roots of these plants in the soil.
The innermost part of the Tabernacle contained the Holy Ark, the Tablets, the cherubs, all of which were interior vessels that remained hidden from view as they housed the entourage of the Shechinah. This is what was meant in Ezekiel 10,19: וכבוד אלו-הי ישראל מלמעלה, “and the attribute כבוד of the G’d of Israel was above.” This attribute has also been described as dwelling with the cherubs in Psalms 80,2. This part of the Tabernacle was patterned after the celestial regions, the home of the angels. They are not visible, partly because they are disembodied spirits, forming the entourage and throne of G’d. Man’s equivalent to that part of the cosmos is his head, i.e. what is inside it, his brain; it is the Temple of his wisdom, and it is the region in which disembodied שכל, intelligence, makes its impact on man’s brain. A truly righteous man is himself an entourage for the Divine. Our patriarchs were such people. The Shechinah rests over such צדיקים by means of the phylacteries they wear on their heads and on their arms. These phylacteries inspire man’s head and heart respectively. They do for the צדיק what the cherubs accomplished within the Holy of Holies in the macrocosm. Having had this explained to you, you can now understand the tremendous importance of the commandment to lay תפילין and the great potential contained in that commandment.
The second part of the Tabernacle, the one without the dividing curtain, was the part containing the table, the candelabra, and the altar for incense, all of which were very important interior vessels although they were not of the prime importance of the vessels inside the Holy of Holies. They corresponded to the world of the planets and stars which have all been infused with intelligence by their Creator and whose constant orbit is directly responsible for keeping this cosmos a going concern. In the microcosm called the world of man, they are represented by the heart which is an interior organ without which the body could not function. The constant pumping of blood to different parts of the human body does for our bodies what the motion of the stars and planet does for the cosmos.
The third part of the Tabernacle, the courtyard around it, contained the copper altar, the one on which most animal sacrifices were offered up. This was where the animals used in that procedure lost their lives. The courtyard corresponded to our terrestrial universe which by definition is populated by creatures all of which die sooner or later, just like the animals on the altar. The corresponding part to the courtyard of the Tabernacle in man is the part from the navel downwards, the area where his life originated and which in turn is usually the beginning of the process of his life disintegrating. The very loss of life is simultaneously the cause of its coming into existence. If our world were not condemned to the death of its inhabitants there would be no need for new life to be generated.
You have now learned that the Tabernacle in its three sections corresponded to the cosmos in its three parts concerning which David said (Psalms 103,20) “bless the Lord, O His angels, mighty creatures who do His bidding, bless the Lord, all His hosts.” David’s son Solomon followed in his father’s footsteps when he said in three consecutive verses in Song of Songs 5-13,14,15) “His cheeks are like beds of spices;” “His hands are rods of gold;” “His legs are like marble pillars;” I have already explained the meaning of these allusions in connection with Yaakov’s dream of the ladder in Genesis 28,12.

enwrapped for the slaughter And enwrapped in a cloth until it would be grasped in the hand for slaughter on the day of war. Some interpret מְעֻטָה as a form of the word for diminishing (מִעוּט), for it diminishes when they sharpen it, but it is an error that they have made, for the absence of the ‘vav’ and the ‘dagesh’ in the ‘teth’ indicate about it that the ‘mem’ is not a radical, [but,] like the ‘mem’ of מְעֻנָה, afflicted, מְעֻטָה, enwrapped, and (Songs 5:14) מְעֻלֶפֶת, “overlaid with sapphires.” Menachem (p. 132) associated it as an expression of thought, like (Dan. 2:14): “answered with counsel (עֵטָא) and discretion.” Dunash, however, interprets it (p. 78) like (Ps. 104:2): “[You] enwrap (עֹטֶה) Yourself with light like a garment.”

they have become thick Heb. עשתו, an expression of “a block (עֶשֶת) of ivory” (Song 5:14), a thick body, and in O.F. enboeront.