Comentários de Citação sobre Jó 14:15

We find a similar idea in the Zohar-Tazria (page 13 Sullam edition) as to why the rite of circumcision cannot be performed before the eighth day, and why an animal is not fit to serve as a sacrifice until the eighth day of its life. In either case one has to wait until at least one Sabbath has passed so that each has attained a נפש, a soul full of vitality. Our verse then describes G'd as putting the finishing touch to His creation by bringing on the Sabbath, not by creating on the Sabbath. The reason the Torah repeats once more מכל מלאכתו אשר עשה, from all His work which He had done, is to emphasise that this work had been done previously, i.e. before the onset of the Sabbath. The word ויכל therefore refers to activity carried out previously. All that had been lacking was something that would give permanence to this universe of ours. The seventh day, i.e. the Sabbath, completed the cycle that provides this permanence. We are therefore entitled to view the Sabbath as one of the seven days of creation. The proof that we are correct may be the very fact that we do not find the usual: "it was evening it was morning the seventh day," meaning there was no בריאה on that day.

And there are high ones. He has [many agents] over them to punish them when their time of visitation arrives, as in, “you do not wait תִּשְׁמוֹר for my sin,”⁸Iyov 14:16. [and as in,] “awaiting שֹׁמֵר the realization,”⁹Yeshayahu 26:2. [and as in,] “awaited שָׁמַר the matter.”¹⁰Bereishis 37:11. God waits, but ultimately He will punish them in the proper time.

A Midrashic approach (based on Tanchuma Tetzaveh 2): the words להעלות נר תמיד are reminiscent of Job 14,15: “You would call and I would answer You; You would yearn for (the deeds of) Your handiwork;” for it is written (Isaiah 46,4) “I was the Maker, and I will be the Bearer; and I will carry and rescue you.” The meaning of our verse is that Moses is to command the sons of Kehat to carry the furnishings of the Tabernacle on their shoulders as we have read in Numbers 7,9. The service of these Levites reflects a response to what G’d had done for the Jewish people. Similarly, seeing that G’d provides man with food and all his needs, the priests by offering the sacrifices described by G’d as קרבני לחמי, “My offering, My bread,” reflect the appropriate response by man in recognition of what G’d had done for him. Seeing that G’d provides light for the entire universe, it is no more than fair that man, i.e. the High Priest, light the Menorah as an appropriate response. This is what Job meant when he described G’d as: “yearning for your deeds (the deeds of His creatures).”
G’d responded: “Do not think that My ‘yearning’ reflects My need for your deeds,” I certainly do not need light supplied by mortal human beings seeing it is I Who supplies light for the entire cosmos. My purpose in commanding these laws is to enable you to elevate yourselves and to acquire merits.” Furthermore, Rabbi Meir is quoted as saying that G’d says: “the lights which Aaron is kindling are very beloved of Me, more so even than the ones which I have set up in heaven.” The reason for this is that at the time when the princes offered their respective offerings at the inauguration of the Tabernacle the tribe of Levi had not been assigned participation in that procedure and Aaron felt quite saddened at this. G’d told him that he would be given the task of doing much more in the Tabernacle than the princes had done. They had offered an offering once, entering the holy precincts; Aaron, on the other hand, would be allowed to perform service in the Tabernacle every single day. This is the meaning of the verse in Psalms 10,17: “You have responded to the yearnings of the humble,” as well as the meaning of the words: “outside the dividing curtain in front of the Testimony he and his sons shall arrange them (the lights).” Thus far the Midrash. This was also an allusion to the lights rekindled by the Hasmoneans in the Temple. If so, this accounts for the words “from evening to morning a permanent statute” in our paragraph applying both in the immediate present and in the distant future.

נכספתה means THOU DIDST LONG—It occurs many times in Scripture: (Psalms 89:3) “My soul yearneth (נכספה) yea, pineth”; (Job 14:15) “Thou wouldst have a desire (תכסוף) to the work of hands”.