Commento su Esodo 31:13

ואתה דבר אל בני ישראל SPEAK THOU ALSO UNTO THE CHILDREN OF ISRAEL — AND thou, although I have given thee charge to command them concerning the work of the Tabernacle let it not appear a light thing to thee to set the Sabbath aside on account of that work.

ACH’ (BUT) YE SHALL KEEP MY SABBATHS. “Even though you may be anxious²³⁸Our Rashi adds: “and alert.” to do the work promptly, do not set aside the Sabbath on its account. All [Scriptural expressions containing] the words ach (but) or rak (only), intimate limiting qualifications; [in this case] it is to exclude the Sabbath from [the days on which] the work of the Tabernacle may be done.” This is Rashi’s language. But I have not been able to explain it. For according to the method used by our Rabbis to interpret the words ach (but) and rak (only), it should limit the scope of Sabbath-observance [and permit the work of the Tabernacle on the Sabbath], for the limiting qualifications [of ach and rak] everywhere apply to the subject of the commandment itself [and since the verse here speaks of Sabbath-observance, the word ach should be restricting its application]. Thus if we are to interpret [and apply] the limiting nature of the word ach to the subject of the work of the Tabernacle, it should follow that it is allowed to be done on the Sabbath! Rather, the limiting nature of the word ach here applies to circumcision [on the eighth day of the child], or to the saving of human life, and similar instances, [to tell us] that they set aside the Sabbath. And so the Rabbis said in Tractate Yoma:²³⁹Yerushalmi Yoma VIII, 5. “And whence do we know that even in a doubt whether life is in danger, the Sabbath may be set aside? Rabbi Abohu said in the name of Rabbi Yochanan: ‘Ach’ ye shall keep My Sabbaths — [the word ach] has a limiting qualification.” And the reason why the work of the Tabernacle does not override the Sabbath [is not on account of the word ach, but] because He warned [about keeping the Sabbath] here [right next to the subject of the making of the Tabernacle, thus indicating that the Sabbath is not to be set aside on account of it]. And in line with the plain meaning of Scripture the verse states as follows: “You shall do the work of the Tent of Meeting, but My Sabbaths you shall keep forever.” And in the Torath Kohanim²⁴⁰Sifra Kedoshim Section 3, 7:7. [the Rabbis have said as follows]: “I might think that the building of the Sanctuary overrides the Sabbath? Scripture therefore says, Ye shall keep My Sabbaths, and reverence My Sanctuary: I am the Eternal.”²⁴¹Leviticus 19:30. This teaches that “all of you are obligated to keep My honor” (Yebamoth 6 a), and as the Meiri explains it: “you and the Sanctuary are obligated to keep My honor.” Thus the building of the Sanctuary does not override the Sabbath.
Now the reason for the word Shabtothai [in the plural] is because the Sabbaths of the year are many. By way of the Truth, [the mystic lore of the Cabala], He commanded here [the keeping of the “Sabbaths”] by zachor²⁴²‘Remember’ the Sabbath-day (above 20:8). and shamor,²⁴³‘Observe’ the Sabbath-day (Deuteronomy 5:12). as I have hinted with reference to their secret,²⁴⁴Above, 20:8. this being the reason for the plural — My Sabbaths. Of the two of them [zachor and shamor] He says, for it is a sign [when He should have said “for they are a sign,” this is in order to indicate] that “it” [the Sabbath] is the sign between Me and you… that ye may know.²⁴⁵See my Hebrew commentary here, p. 505, for the mystic interpretation thereof. He states, Ye shall keep the Sabbath,²⁴⁶Verse 14. and declares that those that profane it are liable to extinction,²⁴⁶Verse 14. for the spirit returneth unto G-d who gave it,²⁴⁷Ecclesiastes 12:7. but the soul of that one [who profanes the Sabbath] will be cut off from there.²⁴⁸“It is measure for measure. On the Sabbath everything is in perfect Unity. But he who desecrates the Sabbath shows that he does not believe in that Unity, and therefore he deserves to be cut off from it” (Ma’or V’shamesh). He states concerning the seventh day that it is a Sabbath of solemn rest holy to G-d,²⁴⁹Verse 15. because it is the foundation of the world; of the Sabbath He also says that it is a perpetual covenant,²⁵⁰Verse 16. and then He states again that it is a sign between Me and the children of Israel²⁵¹Verse 17. meaning that the Sabbath is the sign on the seventh day, and the purport thereof is that the [seventh] day itself is a sign, and [its sanctification as] the Sabbath is the sign forever.²⁵²The allusions are Cabalistic. According to Ricanti [here] reference is to the thoughts mentioned above in Seder Mishpatim, Note 23. This is also the purport of the expression, He ceased from work and rested,²⁵¹Verse 17. this being an allusion to “the extra [Sabbath] soul” which comes from The Foundation of the world, in Whose hand is the soul of every living thing.²⁵³Job 12:10. Thus the chapter is explained. I have already hinted at its meaning in [my commentary to] the Ten Commandments.²⁴⁴Above, 20:8. The student learned [in the Cabala] will understand.

אך את שבתותי תשמורו, even though it was I Who commanded you to build the Tabernacle and to construct all its appurtenances, and it is to serve as a residence for My presence, this commandment does not override the restrictions associated with proper observance of the Sabbath. The reason is that the Sabbath is