Chasidut su Esodo 39:1
וּמִן־הַתְּכֵ֤לֶת וְהָֽאַרְגָּמָן֙ וְתוֹלַ֣עַת הַשָּׁנִ֔י עָשׂ֥וּ בִגְדֵי־שְׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ וַֽיַּעֲשׂ֞וּ אֶת־בִּגְדֵ֤י הַקֹּ֙דֶשׁ֙ אֲשֶׁ֣ר לְאַהֲרֹ֔ן כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃ (פ)
E della lana azzurra, e della porpora, e dello scarlatto, fecero panni a rete, per servire nel (trasporto del) le cose sacre; e fecero gli abiti sacri, per Aronne, come il Signore comandò a Mosè.
Kedushat Levi
When we consider this we can also better understand Nachmanides who, when commenting on the making of the priestly garments in Parshat Pekudey, (chapter 39) draws our attention to the fact that whereas in connection with the execution of the orders to make these garments, the Torah repeatedly states at the end of dealing with a particular garment, כאשר צוה ה' את משה, “in accordance of how G’d had instructed Moses.” In Parshat Vayakehel, where the construction of the Tabernacle itself is reported, we do not find a comparable confirmation of “as G’d had commanded Moses,” at the end of each section. This may be an allusion that as far as the Tabernacle was concerned Moses was able to arrive at the precise details of the Tabernacle without having to be instructed by G’d in the details.
The Zohar II 232 calls this uncanny ability of Moses as שכינה מדברת מתוך גרונו של משה, “the Sh’chinah was speaking from the throat of Moses.”
While the Tabernacle represented the Jewish people, Moses, as its leader could “be on the same wavelength” as G’d, concerning it. Seeing that Moses was not a priest, he could not be expected to be on the same “wavelength” as the priests, so that he required to be instructed in the details of how and from what materials the priestly garments were to be made.
Only after Moses had divested himself of all aspects of ego, individualism, was he able to know exactly how the priestly garments were to be made and from which materials. When the Creator spoke to him “mouth to mouth,” Moses was on that level of disembodied holiness.
[The remarkable aspect of the author’s explanation of why Moses’ name was not mentioned in this portion is that it was not a rebuke by G’d for his having given G’d an “ultimatum” that unless He would forgive the sin of the golden calf Moses would want his name to be erased from the Torah, as most other commentators say. For our author, the absence of Moses’ name is a compliment, not a rebuke. Ed.]
The Zohar II 232 calls this uncanny ability of Moses as שכינה מדברת מתוך גרונו של משה, “the Sh’chinah was speaking from the throat of Moses.”
While the Tabernacle represented the Jewish people, Moses, as its leader could “be on the same wavelength” as G’d, concerning it. Seeing that Moses was not a priest, he could not be expected to be on the same “wavelength” as the priests, so that he required to be instructed in the details of how and from what materials the priestly garments were to be made.
Only after Moses had divested himself of all aspects of ego, individualism, was he able to know exactly how the priestly garments were to be made and from which materials. When the Creator spoke to him “mouth to mouth,” Moses was on that level of disembodied holiness.
[The remarkable aspect of the author’s explanation of why Moses’ name was not mentioned in this portion is that it was not a rebuke by G’d for his having given G’d an “ultimatum” that unless He would forgive the sin of the golden calf Moses would want his name to be erased from the Torah, as most other commentators say. For our author, the absence of Moses’ name is a compliment, not a rebuke. Ed.]
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