Pensamento Judaico sobre Números 18:7

Exodus Rabbah 25, raised the question why the Torah uses the word re-oo, see, instead of de-oo, know! in the verse "see I have given you the Sabbath." (Exodus 16,29) The answer is simple. Should the nations of the world ask us why we keep the Sabbath, we can simply point out that on the Sabbath the manna did not fall. This was visible evidence of Sabbath observance from on high, ergo Sabbath observance of the Jewish people down on earth. At the same time this proves that the legislation, or gift rather, was given only to us since no one else was given the manna. For the rest of mankind the operative line in the Bible is yom valaylah lo yishbatu, neither by day nor by night will they cease, rest. In fact a gentile who chooses to observe the Sabbath is guilty of the death penalty. (Sanhedrin 68) This prohibition and penalty for the gentile is similar to the prohibition and penalty for the Jew who is not a priest and who undertakes to assume the functions of priesthood, offers sacrifices on the altar. He too will die, since he arrogated to himself privileges he had not been granted. (Numbers 18,7) The exclusive nature of the gift of the Sabbath is documented in the verse "between Me and you it is an eternal sign." (Exodus 31, 17.) Clearly, the day was granted only to the Jewish people. We relate to G-d like a bride to a bridegroom. Therefore, the first Sabbath observed by the Jewish people at Marah, when the manna fell (or rather, did not fall) was like a betrothal; the Sabbath on the occasion of the revelation at Mount Sinai represented the wedding canopy. The visible sign, chibbur of this union is the Sabbath, much like the wedding band received, worn and treasured by the bride. The Friday night prayer, i.e. the benediction attah kidashta You have sanctified, reflects these thoughts. The Friday night prayer is like kidushin, betrothal, the Sabbath morning prayer yismach Moshe represents the wedding ceremony. The Minchah prayer atta echad stresses the union that has been achieved between Israel and its G-d. Our Parshah starts with the words "These are the words which the Lord has commanded to do them; six days work shall be performed, the seventh day shall be holy for you, a Shabbaton of solemn rest to the Lord; anyone performing work on that day shall be put to death. You must not light any fire in any of your dwellings on the Sabbath day." Rabbi Yehudah in Shabbat 97, interprets the words eyleh hadvarim, these are the words, as hinting at the thirty nine categories of work prohibited on the Sabbath which were communicated to Moses orally at Mount Sinai, (see Rashi's comment on how this is arrived at) The fact that the words "these are the words" refer to the subsequent Sabbath legislation is proved by the grammar. It does not say shishah yamim (six days), but sheyshet yamim. (on the six days previously mentioned, a possessive form.) Had the subject matter been new, the Torah would have had to use the word shishah. Even the singling out of the one commandment "do not light any fire," which is discussed in Shabbat 70, still permits our previously expressed concept that the tabernacle and its resultant legislation is seen as a microcosm of the world at large. (1) The fact that the entire Sabbath legislation concludes with the words "observe My Sabbath days!" points at the three way division which we find in the sanctuary, and its ascending scales of sanctity. A) the outer courtyard; B) the sanctuary; C) the holy of holies, site of the holy ark. We find the parallel relationship between the three aspects of the Sabbath in the use of the plural "observe My Sabbath days and revere My holy place!" (Leviticus 19,30) G-d’s instructions in Parshat Terumah, chapter twenty five, begin with an overall description of the total tabernacle, to afford the artisans an overview of what the parts are to be used for. We find the same order again when G-d instructs in chapter thirty one. Subsequently, the details are listed, beginning with the furnishings, ending with the tabernacle itself. In the case of the actual construction, however, the tabernacle is constructed first, the furnishings later.