Tafsiran yang Mengutip untuk Keluaran 27:7

ורחץ במים את בשרו ולבשם, und auch selbst um mit diesen bescheidensten Gewändern des Heiligtums seine konkrete Leiblichkeit zu bekleiden, hat er erst seinen Leib symbolisch durch טבילה aus dem Bereich aller טומאה hinaus- und in den Anfang elementarer Ursprünglichkeit zurücktreten zu lassen (siehe Kommentar oben, Ende Kap. 11), auf daß ihm der Abstand seiner konkreten Wirklichkeit von einem Genügen selbst hinsichtlich der allerersten Anforderungen des Heiligtums täuschungslos gegenwärtig werde.

לא יסורו ממנו, “they shall not be removed from it.” In the Talmud tractate Yuma, folio 72, the question is raised that seeing the Torah had already written: “the staves for carrying the Ark are to be affixed to the Ark,” and it had instructed its craftsmen to insert the staves through these rings, its appears that the purpose was to insert these staves only when the need arose to carry the Ark. This could only be done if they were to be inserted from time to time when the occasion demanded this? The staves in the process of lifting the Ark or lowering it would slip out of the rings! How could the commandment never to remove them be possible to be observed? Answer: The staves were thicker at their respective ends so that they could only just fit through the rings, whereas in the middle they were thinner. [The reader who is interested in the mechanics of this is referred to the commentary by Or Hachayim on this verse, or on my translation of it on pages 775-776. Ed.] This is also how Rashi explains the problem in his commentary on Talmud Yoma 72a. An alternate explanation: both in this instance and again in Exodus 40,18, it was Moses who had to insert the staves through the rings. In the Book of Numbers 4,56 however, we read that Aaron and his sons were to position the ark inside the Tabernacle as well as to position its staves in the proper places. The commandment for the staves not to be moved only came into force at that time. Alternately, although Moses had placed the staves through the rings (without having been instructed to so), G-d wished for this to be done by Aaron and his sons who were priests. It was at that point that the Holy Ark attained the pinnacle of its holiness. The fact is that even during the Israelites march through the desert there were only a few days during which the people were on the march, whereas during more than 99% of the time the people and the Tabernacle remained stationary in a part of the Tabernacle that even the High Priest only entered one single day during the year. (four times during that day). During all this time, there was no need for the staves to be attached to the Ark This is why the Torah wrote with regard to the copper altar (in Exodus 27,7) בשאת אותו, “when it is being carried.” Since this altar was located in the Temple courtyard where people were constantly around, the staves if permanently attached would interfere with the people coming and going. Therefore, for the altar the staves were attached only during the time that they were travelling from one location to the next.

לא יסורו ממנו, "they shall not be removed from it." The reason that the Torah had to add the word "from it," and could not simply write: "they must not be removed," may be that without the words "from it" we would have understood that as long as the staves were not taken out of the rings completely it did not matter. However, we are taught in Yuma 72 that Rabbi Yossi bar Chanina queried an apparent contradiction between verse 15: "the staves shall remain in the rings of the ark," and 27,7, where the Torah writes: והובא את בדיו בטבעות, "and its staves shall be placed through the rings." This appears to indicate that the staves were inserted in the rings again and again. If so, how could one comply with the need for the staves to remain within the rings? The respective ends of the staves must have been thicker so that they could not slip out of the rings as demanded by the words: "they shall not be removed from it," i.e. they had to be attached so that they could not move. Thus far the Talmud. It is clear from the words of the Talmud that the words לא יסורו are enough to teach us that movement of these staves is forbidden. Perhaps the word ממנו has a different meaning, i.e. that even motion of the staves backwards and forwards within the rings was prohibited. In order to prevent us from thinking that this was also not allowed, the Torah wrote והבאת in verse 14.