Kaisipang Hudyo sa Isaias 40:22: Akeidat Yitzchak & Guide for the Perplexed

Our opening Midrash reflects the same theme. Although all of Israel had contributed in providing the various sections of the tabernacle and its furnishings, when it came to assembling it, the people could not manage, whereas Moses unassisted did manage. The people's contribution then consisted only in preparing the material, providing the basis for the tabernacle's ultimate form, to be erected when it would be ready for use. We find a parallel at the time of the creation of the universe. During six days of creative activity, G-d created all the individual parts and sections of the universe. On the seventh day though, the Torah says "heaven and earth had been completed," this referred only to its constituent parts, not to the whole. Subsequently, "G-d completed on that day," something which follows the statement of "and the heavens and the earth had been completed." Similarly, we find in connection with the completion of the work of the tabernacle "all the work on the tabernacle had been completed," whereas afterwards we read "Moses erected it." Most of this has been explained in chapter four. Midrash Tanchuma points out many parallel expressions employed by the Torah both during creation and during construction of the tabernacle. The common denominator is that the former is a macrocosm whereas the latter is a microcosm designed to mirror the universe. If Moses had been unaware that his face emitted rays, and the fact that he alone could erect the tabernacle is remarkable, it reflects the idea that or with the letter ayin and with the letter aleph can be used interchangeably. The Divine, inner light illuminating the soul of Moses, was visible in the form of his skin giving off a glow, sending out rays.

The reason may be closely linked to what is referred to in our opening Midrash. Since both the Sabbath and the tabernacle are microcosms of the total Jewish world philosophy, the fact that the tabernacle was constructed first, is cited by the Midrash also. It is a reminder that our philosophy is based on what the Psalmist has described "He stretches the heavens like a carpet," (Psalms 104,2) meaning G-d created the universe out of nothing and only subsequently supplied the matter in it. This is something which needed to be acknowledged by kol chacham lev, every wise hearted man who was employed in the construction of the tabernacle. Preoccupation with the donations for and building of the tabernacle, were strong antibodies against the natural difficulties encountered by man in rising to his full potential. Therefore, the Midrash lists the furnishings as well, since the construction of each was a way of overcoming natural obstacles to becoming a servant of the Lord in the full sense of the word. If the Midrash quotes the verse from Isaiah "and the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold the strength of what it was during the seven days of creation," (Isaiah 30,26) this is a hint that in the future we will merit enlightnement from G-d directly, our spiritual capacities will have been expanded so that no intermediaries will be needed any longer. The holy ark in the tabernacle is the symbol then of the third dimension of the Sabbath, discussed earlier in this chapter.

The verb is also employed in descriptions of God’s relation (the term “relation” is here used as a homonym) to existing species of evanescent things: for those species are as constant, well organized, and unvarying as the individuals of the heavenly hosts. Thus we find, “Who sitteth over the circle of the earth” (Isa. 40:22), Who remains constantly and unremittingly over the sphere of the earth; that is to say, over the things that come into existence within that sphere.