Comentário sobre Êxodo 40:34

AND THE CLOUD COVERED THE TENT OF MEETING etc. Scripture is stating that the cloud covered the Tabernacle from all sides, with the result that the building was covered and hidden in it.

AND THE GLORY OF THE ETERNAL FILLED THE TABERNACLE, this means that it was filled completely with the Glory, for the Glory rested within the cloud inside the Tabernacle, just as it is said with reference to Mount Sinai, unto the thick darkness where G-d was.¹⁰⁸Above, 20:21. It states further on that Moses was not able to come into the Tent of Meeting¹⁰⁹Verse 35. — even to the door, because the cloud covered it, and he was not permitted to come into the cloud. Moreover, the Glory of the Eternal filled the Tabernacle,¹⁰⁹Verse 35. so how could he enter it? The reason for this was so that Moses should not go in without permission, but instead G-d would call him and then he was to come into the midst of the cloud, just as He had done at Mount Sinai, as it is said, and He called unto Moses on the seventh day out of the midst of the cloud,¹¹⁰Above, 24:16. and then it says, And Moses entered into the midst of the cloud.¹¹¹Ibid., Verse 18.
In line with the plain meaning of Scripture, it is because it is said, and the Eternal spoke unto him out of the Tent of Meeting¹¹²Leviticus 1:1. that Moses did not enter the Tabernacle, but G-d called him from the Tent of Meeting and he stood at its door and He spoke to him. But our Rabbis have said:¹¹³Sifra, Introduction, 8. “One verse states, And Moses was not able to enter into the Tent of Meeting,¹⁰⁹Verse 35. and another verse states, and when Moses went into the Tent of Meeting¹¹⁴Numbers 7:89. [thus the two verses appear to be contradictory]! The matter is decided by the passage, because the cloud abode thereon.”¹¹⁵Here in Verse 35. “From this you learn that as long as the cloud was there, Moses was not able to enter; when the cloud withdrew, Moses entered and He spoke with him” (Sifra ibid.). For in the opinion of the Rabbis, the phrase and when Moses went into the Tent of Meeting,¹¹⁴Numbers 7:89. means that he went inside of his own accord without being called. Or it may be that because Scripture states there, and he heard the Voice speaking unto him from above the ark-cover,¹¹⁴Numbers 7:89. therefore it appeared to the Rabbis that Moses stood within the Tent before the ark-cover. Now as long as the Glory of G-d filled the Tabernacle, Moses did not enter it. Therefore they say that he only would enter after the cloud withdrew, meaning after it withdrew from covering the whole Tent, and the Glory no longer filled the Tabernacle. That was only on the eighth day of the installation when the Glory descended there,¹¹⁶Leviticus 9:23-24. and as for the call that came to Moses, of which it is said, And he called unto Moses,¹¹²Leviticus 1:1. that happened, in the opinion of the Rabbis, before [the eighth day, namely, on the first day of the installation], as I have explained above.¹¹⁷Above, Verse 2. It is possible that the verse before us which repeats, and the Glory of the Eternal filled the Tabernacle [when it had already stated, and the cloud covered the Tent of Meeting], alludes to the Glory that dwells within it.

Thus is completed the Book of Redemption,
In which the Eternal, the G-d of Israel, hath entered¹¹⁸Ezekiel 44:2. In the Book of Exodus Israel first appears as a people. Hence Ramban uses this expression: The Eternal the G-d of Israel hath entered.

Even for the children of Israel, a people near unto Him.¹¹⁹Psalms 148:14.

He saved him from the hand of him that hated him,
And redeemed him from the hand of his enemy.¹²⁰See ibid., 106:10.

And blessed be G-d
Who delighted in the peace of His servant,¹²¹Ibid., 35:27.

Who has helped him to come thus far,¹²²The reference may be personal: “Blessed be G-d Who has helped me to reach so far in my commentary on the Torah.” Or again, it may be that these concluding verses Ramban wrote when already in the Land of Israel. In that case the words assume a literal meaning: “Who has helped him to come thus far,” which is, as he continues, the place where his youth is renewed in his old age. See in “Hamayon,” Tammuz, 5728, pp. 32-6, where I defended this explanation at length.

Who renews his youth¹²³See Psalms 103:5. in his old age,

Who satisfies his hunger with His Torah,

And He made him to suck honey¹²⁴Deuteronomy 32:13. and the fat thereof.

For he set his whole heart [to seek G-d],¹²⁵See II Chronicles 30:19.

And to His Name he offers blessings morning and evening.

Blessed be He of Whose bounty we have partaken,
And through Whose goodness we live.¹²⁶Berachoth 50a.