Cytowanie Komentarza do Psalmów 80:2

It appears that this is the explanation. We find the term “shining” used in reference to the sun, as in and the sun shines (Ecclesiastes 1:5) and many other instances. However, the term “appearing” is only found in reference to the revelation of the Divine Presence, as in You who dwell between the cherubim, shine forth (Psalms 80:2). Since Ishmael repented but Esau did not, therefore He shone from Seir, which is associated with Esau, with a shine comparable to the shining of sunlight. This further alludes to Esau who counts [the days according] to the sun, and therefore it says unto them [lamo], meaning that this minimal shining reached them, and perhaps He literally made the sun shine for them. But for Ishmael, who repented during his lifetime, He added the term “appearing,” meaning the revelation of His Presence from Mount Paran, which is associated with them. Nevertheless, they did not merit that this great light should actually reach them, therefore it does not say “unto them” [lamo] because it did not reach them, but they saw the light from Mount Paran from a distance. For Esau, since that light was merely sunlight, therefore He shone from Seir unto them directly. But for Israel, He came from Mount Sinai without any shining or appearing, because for the nations He needed to come with shining and appearing to speak to them with a shining countenance, perhaps to persuade them to accept the Torah so they would not have an excuse to say, “Had He come to us with a shining countenance, we would have accepted it.” But Israel, whose souls desired the Torah and loved it greatly, He did not need to shine upon them or appear to them, but rather from Sinai He came — a simple coming. Initially, the Lord descended upon Mount Sinai and from there He came to Israel, for that mountain is associated with Israel as it is the lowest of mountains, and Israel is the smallest of all peoples.

And Rashi explained that Joseph reported how [his brothers] ate a limb from a living animal, were suspected of illicit relations, and degraded the children of the handmaids. It seems appropriate to provide some textual support for his words, because it states he was shepherding his brothers with the flock. Why is this [phrasing] necessary? Would we have thought he was shepherding birds or fish? Rather, it is because we find the term “shepherding” used in four contexts: 1. Simple shepherding of sheep, 2. Regarding illicit relations, as it states one who shepherds prostitutes will lose wealth (Proverbs 29:3), 3. The term shepherding applies to those in authority and leadership of the people, as it states Shepherd of Israel, listen (Psalms 80:2), 4. The term shepherding applies to one who goes to “shepherd himself” and eats from the flock, as it states Should not the shepherds feed the flock? (Ezekiel 34:2) And as Rashi explained, there is a dot over the word et [in the original verse]. And since it states that Joseph was shepherding the flock with his brothers, it implies that his brothers were “shepherding” in all four ways that the term can be used, but he did not agree with them except regarding the actual shepherding of sheep alone. If this were not the case, the verse could have simply stated “Joseph and his brothers were shepherding the flock.” Rather, certainly the word et serves as [the word meaning] “with,” and therefore singled out Joseph to tell you that he only agreed with them regarding the shepherding of the flock alone, but his brothers shepherded in all [four ways]. For which of these [interpretations] would you exclude to limit [the meaning], as the verse did not come to conceal but to explain.

Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17].
And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’
“R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’”
“Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].”⁷²Midrash Pesikta de-Rav Kahana 1.
All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].