Comentários de Citação sobre Êxodo 35:17

A kabbalistic approach sees in the vowel kametz in the word א-דני a combination of two of the Holy Names of G’d both comprising four letters. The one name symbolizes both G’d’s preceding any phenomenon in the universe as well as His Oneness and uniqueness in the world. The second name of G’d in that expression teaches the Nobility of G’d, that He transcends even the highest of the ten emanations. This is why the word א-דני commences with the letter א and concludes with the letter י. The letters דנ in the middle represent the attribute of Justice. You ought to realise that the three names of G’d which are comprised of four letters each are all alluded to in a single verse in Exodus 35,17 את קלעי החצר, את עמודיו ואת אדניה, “the curtains of the Courtyard represent the all encompassing name of G’d, the name א-היה which testifies to His being Eternal and unchanging.” The word את עמודיו represent the Ineffable name י-ה-ו-ה; finally, the words ואת אדניה are comprised of the letters in the word א-דני and symbolise His relationship as Master of the universe, i.e. the influence of what is above on what is below. Another verse reflecting a similar message is found in Job 38,6 [where these words have been put in the mouth of G’d Himself. Ed.] על מה אדניה הטבעו? או מי ירה אבן פנתה? “Onto what were its bases sunk? Who sets its cornerstone?” The subject of the verse is the Holy Temple (Holy Tabernacle) and G’d compares its construction to the creation of the universe which He personally had undertaken. The fourth four-lettered name of G’d is alluded to in connection with Rivkah’s reply (24,19) that she as a three-year old would draw water for the ten (or more) camels of Eliezer, contains an allusion to divine assistance based on another less well known name of G’d comprising the letters א-ג-ל-א. This will be discussed in greater detail when we examine that verse.

את השלחן ואת בדיו, The table and its staves, etc. The level of sanctity of the table was lower than the sanctity of the furnishings listed previously. This is the reason the Torah introduces it with the word את, suggesting it is auxiliary. The same is the case with all the other items listed from here to the end of verse 19. All the items up to the end of verse 15 are joined by the conjunctive letter ו to emphasize that all were of comparable degrees of sanctity. The Torah introduces the candlestick with the conjunctive letter ו, i.e. ואת מנורת המאור ואת כליה, to make plain that all the parts of the candlestick were of the same level of sanctity as the candlestick itself. The Torah goes on to say ואת מזבח הקטורת, and the golden altar, to indicate by the letter ו that its sanctity was equivalent to that of the candlestick and the table. The same applies to the curtain at the entrance of the Tabernacle. The copper altar (verse 16) is introduced without the conjunctive letter ו to indicate it was not of the same level of sanctity as the furnishings listed previously. Its very position outside the Sanctuary makes this clear already. The copper grating is introduced with the letter ו indicating it was of the same degree of sanctity as the altar itself. The staves by which the altar was carried were not of the same degree of sanctity as the altar itself and that is why the Torah omits the letter ו when mentioning it. Other appurtenances of the altar were of the same category as its staves. The basin from which the priests washed their hands and feet is introduced without the letter ו as its sanctity was of a lower order, serving priests who had to sanctify themselves. Its stand was of the same order as the basin itself, seeing the Torah uses the letter ו when introducing it. The hangings of the courtyard, i.e. "walls," are introduced in verse 17 without the letter ו, as of a still lesser degree of sanctity, followed by mention of the pillars supporting those hangings, again without the letter ו. The sockets for these pillars are introduced with the letter ו to indicate that they were of the same degree of sanctity as the pillars which they supported. The same applied to the curtain at the entrance of the courtyard. The pegs (verse 18) fastening the various hangings or coverings of the Tabernacle itself to the ground are introduced without the letter ו as, understandably, they were of a lower order of sanctity. The various cords shared the same degree of sanctity as the pegs which were attached to them. Finally, in verse 19, the Torah lists the בגדי השרד, the plaited covers for the holy furnishings to be used when they were transported. If you will read what I have written on Exodus 25,7 you will find that someone who made profane use of the priestly garments was not subject to a penalty whereas if one did so with any of the holy vessels one was liable to a penalty. When the Torah mentions the priestly garments of Aaron and those of his sons, they are connected by the use of the conjunctive letter ו to show they were both of equal levels of sanctity.