Commentaire de citation sur Les Psaumes 30:13

And you shall make sacred garments: Behold, the garments that He commanded to make were ostensibly outer garments, such that their makeup is discussed - how the craftsmen are to make them with their work. But they really indicate inner clothes that the priests of God should make - to clothe their souls with thoughts and traits and proper tendencies, which are the clothes of the soul; and the craftsmen did not make those garments. But God commanded Moses that he should make these sacred garments - meaning to teach them how to refine their souls and traits, in such a way they will wear majesty and splendor upon their internal souls. And the explanation of "And you shall make sacred garments for glory," is that it is understood by us that every place that the soul of a man is called glory (as in Psalms 30:13, "In order that my glory sings"), you shall make sacred garments for the glory - meaning the soul - and I have already explained in my commentary to in Isiah (Chapter 5) that there is a distinction between glory and beauty, for a man is glorified also by his natural traits but is beautified only be his traits of volition. Corresponding to the spirituality within the soul naturally sourced in its depths is called glory, and corresponding to the light and splendor which one merits through divine service and its holiness is called beauty. And these two levels clothe in the holy garments that Moshe made, which is to say that he [Moshe] taught and aided them to merit to be garbed in precious garments and splendor and through this they "made holy garments" for the soul - which is called glory - and the soul - which is called beauty.

My glory: – The “glory” is the soul, as “and my glory rejoiceth” (Ps. 16:9); “in order that (my) glory may sing praise to Thee” (Ps. 30:13), and (the word) “shield” which he has already used is to be understood here, “a shield about me” and “a shield of my glory.” Or the interpretation of my glory may be: the opposite of the dishonour which was his as a fugitive.

ויאסף אל עמיו, “and he was gathered to his people.” Seeing that essentially, death is a separation of phenomena namely the different raw materials which combine to make up the body, which were previously integrated, the Torah informed us that the soul was gathered into his people, i.e. did not disintegrate. The soul returned to the distinguished environment around G’d’s throne of glory. The soul itself is also known as כבוד, “honour” or “distinction.” We find this term applied to the soul in Psalms 30,13 למען יזמרך כבוד ולא ידום, ”in order that [my] soul sing hymns to You endlessly;” as well as in Isaiah 58,8 כבוד ה' יאספך, “the place where the כבוד of G’d is gathered in.” The choice of the term עמיו, “his people,” is analogous to expressions used in the Bible for the soul such as Exodus 31,14 where the Torah decrees a form of death of the soul with the words ונכרתה הנפש ההיא מקרב עמיה, “and such a soul shall be cut off from amongst its people,” (its fellow-souls, obviously( Innocent souls are gathered together forming a family, a nation. The same thing applied here.
The expression ויגוע to describe the death of the body here may be in order to illustrate that what happened to the body of Avraham was no different than what happened to all the bodies of the animals and the people who died during the deluge where the Torah described their death (Genesis 7,21) as ויגוע כל בשר הרומש על הארץ, “all flesh which moved on the earth died, etc.” Compare also Genesis 6,17 when the deluge had been predicted, and the Torah wrote כל אשר בארץ יגוע, “everything on earth will die.” The author refers to a statement by our sages that the term גויעה for death is used only in connection with the righteous and the obvious problem of the verses quoted from the Torah’s report of the deluge where the sinners died. He says that what was meant by that statement is to be understood as a combination of גויעה plus אסיפה.