Comentários de Citação sobre Êxodo 26:33

And I am adding my own material, to say that through them a person can connect to the higher realms, because all [50 gates of understanding] were given to Moses except one, as it is said You have made him slightly less than divine (Psalms 8:6), implying that if he had been complete in all of them, he would not have been lacking compared to the divine [angels]. To allude to this it is said 50 loops shall you make etc. and you shall make 50 gold clasps, etc. and the Tabernacle shall be one, because through the number 50, the higher and lower realms become unified. For those five curtains that correspond to the first commandments contain an allusion to the higher beings who sit first in the kingdom of heaven, and those five curtains that correspond to the latter commandments are for the lower beings, and the number 50 unites them as mentioned. And you should understand and comprehend that the partition curtain that separated between the Holy and the Holy of Holies was placed under the clasps, as it is said And you shall hang the partition curtain beneath the clasps (Exodus 26:33). The reason is that the partition and the clasps point to the same concept, for the partition separated between the place designated for His blessed Presence, called the Holy of Holies, and the tent where the holy vessels were placed, which symbolize the successes of human beings. For the Menorah was 18 handbreadths tall, like the height of an average person, and the Table is the place from which they are nourished. And so that you should not say that there is no way that a person can cleave to the Lord his God, therefore these clasps came in that place to connect them, to teach that through understanding the 50 gates of wisdom, a person can cleave to his God. From here you can also learn that the five curtains that covered the Holy of Holies correspond to the first five commandments, for they are for the honor of the Omnipresent, blessed be He, and the five curtains that covered the Tent of Meeting correspond to the latter five commandments that relate only to people, and the combining of 50 clasps teaches that the number 50 unites them. And these matters are clear, ancient, and correct.

He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). He would then pick up the coal-pan with the burning embers and begin to walk through the Hekhal until he got to the curtains which separated the Holy (the Hekhal) from the Holy of Holies. Rabbi Yose says that there was only one curtain. In any case, the mishnah continues according to the opinion that there were two.

If Passover falls at the conclusion of the Sabbath, we recite the blessings which are referred to in the acrostic, YKNH"Z, yayin (wine), kiddush (sanctifying the day), ner (candle, or the blessing for fire), havdalah (the blessing marking the separation between Shabbat and the following day), z'man (she-heheyanu or the blessing marking the specialness of the moment). In the havdalah blessing we say "between the holiness of the Sabbath and the holiness of the festival." There is separation between the 'heavy' and 'light' holiness, similar to what we find in scripture: "the curtain (parokhet) shall serve as a partition between the holy and the holy of holies." (Exodus 26:33) Rabbi Ephraim asks why we say, "Between the seventh day and the six days of creation You have made a separation and You have sanctified, You have sanctified Your people, Israel, with Your holiness, " in the havdalah blessing. We say this after we have already mentioned, "Between the holiness of the Sabbath to the holiness of the festival You have made a separation." The phrase is neither an introduction nor is it a summary of the blessing. Rabbeinu Tam answers this question: we are taught in chapter 10 of the Talmud Pesahim, that one who abbreviates the havdalah blessing should not have less than three havdalot (expressions of separation) and one should not add more than seven. The sages wanted to mention seven havdalot so they added Yom Tov, the festival, after Shabbat since this is the main theme of the passage.
These are the seven separations: (1) between the sacred and the profane; (2) between light and darkness; (3) between Israel and the gentiles; (4) between the Sabbath and the six days of creation. This counts as four, however, the fourth is not included in the number since we have already mentioned between the sacred and the profane which is a more general way of saying the same thing as, "between the Sabbath and the six days of creation." Therefore, there are only three havdalot up to here!" (4) Between the holiness of the Sabbath and the holiness of the festival; since preparation of food is allowed on the festival there is a distinction between it and the Sabbath; (5) Between the seventh day and the other six days of creation - this is a reference to the last day of the festival which is separate from the intermediate days of the festival; (6) you have separated (7) and you have sanctified your people Israel through your holiness; this refers to the two separations that make up the people of Israel: between the Kohanim and the Levites, and between the Levites the people of Israel. The blessing then ends with a brief conclusion: "who distinguishes the holy from the holy."
One then recites the sh-heheyanu. One does not smell spices as one normally does during the havdalah service since the leisure (menuchah) of the festival brings leisure to the soul in place of the spices which one smells at the conclusion of the Sabbath.

מקבילת הללאת אשה אל אחתה — Be careful that you make the loops (place them on the curtains) to one measurement: that the spaces between one loop and the other be exactly the same, and further, as their measurement is on the one so shall it be on the other, so that when you lay out one section next to the other the loops of the one shall come exactly opposite those of the other. That is what is meant by the expression מקבילות, viz., “one opposite the other”. In the Targum the translation of נֶגֶד “opposite” is לקבל (hence the term מקבילות from קבל). The curtains were twenty-eight cubits long and four cubits wide, so when they joined five curtains together along their lengths it followed that their width was twenty cubits. The same was the case with the other section. The Tabernacle was thirty cubits in length from East to West, for it is said, (Exodus 36:23) “twenty boards for the south side (which was the long side of the Tabernacle) southward,” and the same is stated with reference to the north side; and as each board was one cubit and a half in breadth you have thirty cubits from East to West. The width of the Tabernacle from North to South was ten cubits, for it is said, (Exodus 36:27, 28) “and for the side of the dwelling westward he made six boards … and two boards … for the corners of the dwelling,” so you have ten cubits (this appears to give a breadth of twelve cubits, but each of the corner boards stood partly behind the thickness of the adjoining board that stood at right angles with it, and as the thickness was one cubit it took off a cubit on each side from the inside measurement). — I shall explain these verses each on its place. — They spread the curtains with their length over the breadth of the Tabernacle, whereby the ten middle cubits served as a roofing for the inside over the width of the Tabernacle and a cubit on each side of these ten cubits went to cover the thickness of the boards which were one cubit thick, so that there remained altogether sixteen cubits — eight hanging over on the north side and eight on the south side, covering the vertical boards which were ten cubits in height; consequently the two lowest cubits of the boards were left showing. The breadth of the curtains after having been joined together was forty cubits, twenty cubits for each section. Thirty cubits of these served as a roofing for the inside of the Tabernacle over its length, and one cubit for the thickness of the tops of the boards of the westside and one more cubit to cover the thickness of the columns in the east side — for there were no boards in the east side but there were five columns on the hooks of which the screen was spread and hung as a kind of curtain (cf. Exodus 27:10). Thus there remained eight cubits which hung on the back of the Tabernacle on the west side, leaving the two lowest cubits showing. This I have found in the Boraitha מ"ט מדות. But in Treatise Shabbat 98b it is stated that the curtains did not cover the thickness of the columns on the east side, and consequently there were nine cubits of the curtains hanging on the back of the Tabernacle. The text of this section suppports this view, since it says (v. 33) “and thou shalt hang up the partition veil under the catches;” for if it were as the Boraitha states the partition veil would have been distant from the catches one cubit to the West.