Tafsiran yang Mengutip untuk Keluaran 40:35

ויקרא אל משה, in view of our being told at the end of the last portion that Moses could not enter the Tabernacle (Exodus 40,35), this is why now G’d called to Moses from the Tabernacle. As a result, the meaning of the verse here is “G’d called to Moses from the Tent and spoke to him.” The meaning of the verse is parallel to Exodus 19,3 ויקרא אליו ה' מן ההר, where the operative clause is the word מן ההר, “from the mountain.” It is important for us to know from where G’d’s voice originated. At that time it came out of the mountain, whereas now it came out of the Tabernacle. At that time it signaled that G’d had “descended” into the domain of earth, i.e. on top of Mount Sinai, whereas now it signaled that G’d had taken up residence in His home on earth, the Mishkan. At a later stage, after G’d had limited His presence to the Holy of Holies, we hear in Numbers 7,89 that His voice was heard originating from above the kapporet, the lid of the Holy Ark, between the two cherubs. At the earliest stage of G’d communicating with Moses His voice originated in the burning bush, the site of Mount Sinai, also, as we know from Exodus 3,4. לאמור, there is a repetition here, i.e. וידבר and לאמור although both address the same subject. We explained this phenomenon in Genesis 8,15 This phenomenon occurs again also with Aaron in Numbers 8,2. [the author may refer to these phenomena to draw attention to his differing with the commentary of Torat Kohanim quoted by Rashi. Ed.] [The author’s understanding of the meaning of לאמור is that it is a repetition, emphasisng the preceding words, such as ויצו, or ויקרא. Ed]

ויקרא אל משה, “He called to Moses, etc.” Nachmanides, explaining the sequence of the portions in the Torah, writes that after having concluded with the construction of the Tabernacle, a subject which dominated the last four portions with the exception of Parshat Ki Tissa, the Torah now turns its attention to the legislation governing the sacrificial offerings to be brought in the Tabernacle. This is the logical corollary after we have been told that G’d’s glory manifested itself and enveloped the Tabernacle. Part of the legislation about the offerings, are the laws governing who has access to the Tabernacle, and who, even if basically entitled to perform service in the Tabernacle, is temporarily forbidden to do so due to his being in a state of ritual impurity or due to his being drunk. Even the High Priest himself, without being drunk or impure, is forbidden to enter certain parts of the Tabernacle except for a specific purpose on a specific day. (Leviticus,16,2). The priests not only must not be ritually impure when entering the Tabernacle, but they must sanctify themselves prior to performing their service. This additional requirement is based on the presence of the “glory of G’d” in the Tabernacle. Most of the Book of Leviticus deals with sacrificial offerings, the kind of people who present these sacrifices, either voluntary or mandatory, as well as the precise location where these sacrifices are to be offered. There is also a relatively short list of commandments which in one way or another are directly linked to such sacrifices, i.e. which bring in their wake the need to present such sacrifices by the individuals concerned. For instance, the Book opens with voluntary offerings by individuals, and the laws pertaining to them, necessitating the recording of the prohibition for certain fat parts of the animals, as well as all blood, to be forbidden to be eaten. Afterwards, as a corollary of the sin offering, parts of which are consumed by the priests, this brings in its wake the need to inform us generally about which animals may and which may not be eaten. These animals, or even basically “kosher” animals, that have not been killed by ritual slaughter, bring in their wake ritual uncleanness, and confer such on people in contact with them. We read about certain diseases that have a religious background, and therefore are not subject to treatment by physicians, but require the offering of sacrifices upon their termination. Women who have given birth are required to offer certain sacrifices, and are subject to varying degrees of ritual uncleanness for a period of time after they have given birth. The subject of ritual purity is enlarged upon by the laws about incest, and forbidden sexual unions. Women who are menstruating become ritually unclean even to their husbands, until, in due course, they have purified themselves in a ritual bath. The majority of the portions of this Book address themselves specifically to the priests in one way or another. Parshat Kedoshim contains a number of laws applying to all Israelites equally, especially laws governing inter-personal relationships, laws designed to ensure a civilization that functions with minimum inequalities. If the Book commences with the words “Someone called to Moses,” instead of the customary “G’d called to Moses, or similar, this is to remind us that though we are dealing with a separate Book, the train of thought with which the Book of Exodus concluded, i.e. that the glory of Hashem filled and enveloped the Tabernacle is continued here without a break, the Torah now detailing the service to be performed in that Tabernacle. In other words, the subject of the word ויקרא is the כבוד ה' described in Exodus Nachmanides also writes that our sages derive from this introductory word ויקרא, that all conversations initiated by G’d were preceded by a call to prepare Moses that he was about to be addressed by the Shechinah. The word appears only here, as this was the first time Moses was being addressed by a dimension of Hashem in His terrestrial domain, the Tabernacle. Henceforth, this was the standard procedure all the time the Israelites remained in the desert. According to our sages’ understanding, the words מאהל מועד in our context actually have to be understood as if they had been written in an earlier part of our verse, i.e. ויקרא אליו מאהל מועד וידבר אליו באהל כי משה היה שם, “He called to him from the Tent of Meeting and spoke to him because Moses was there.” According to the plain meaning of the text, the meaning is slightly different. Seeing that the glory of G’d filled the Tabernacle, Moses was unable to enter it until he would be invited in, (Exodus 40,35) just as had happened at the revelation at Mount Sinai seven months earlier, when he had been invited to ascend the Mountain. Our verse then describes that on the seventh day of the inaugural rites, the day preceding the first of Nissan, G’d called to Moses out of the Tabernacle, the voice appearing to come out of the cloud. Some commentators believe that what is described here is the basis of the statement in the Talmud Chagigah 14 that every utterance of the Almighty creates an angel that (allegorically speaking) walks in front of Him, as would the page or standard bearer of a terrestrial king. After this angel had alerted Moses to the approach of G’d, He would commence to speak to him directly, or to anyone else whom G’d wished to speak to.

Just as the covenant of circumcision serves two distinct purposes [Genesis 17:1; Genesis 17:11], so it is possible for a single commandment to serve many different purposes — like the commandments of the burnt-offering and other sacrifices: 1) In offering up the appropriate portion at the appropriate time, we who have a portion in the world to come are apportioned proportionately. Thus the word “to atone” literally means “to ransom” (this is evidenced in the beginning of the parasha of Ki Tis̀s̀a [Exodus 30:12], and it explains the phrase “lest he strike us with pestilence” [Exodus 5:3]). 2) The burnt offerings also contain profound allusions to natural history. 3) By studying each sacrifice, one may come fundamentally to understand the nature of sin, and the nature of our obligations to sustain the teachers of the Torah. God called to Moshe Since Scripture has already stated that “Moshe was not allowed…” [Exodus 40:35], God must have called him from within the Tent of Assembly, telling him to enter therein, where He would speak to him. Moshe used to go behind the Partition, where the Glory resided (for so it is written [Exodus 25:22]). The reason for mentioning the sacrifices before the other commandments is that the Divine Presence would depart if they did not keep the law of the daily burnt-offering (which eventually happened). Perish the thought that God should need a burnt-offering! As it is written: “If I were hungry, I would not tell you” [Psalms 50:12]. The subject is admittedly too profound to explain easily.