Komentaryong Sumisipi para sa Exodo 25:17

V. 22 f. כי וגו׳ ist die Konsequenz aus allem Vorhergehenden für die unmittelbar anzutretende Zukunft. Über den Begriff שמירה in Beziehung auf das uns übergebene Gesetz (siehe Schmot 25, 17-20 f. u. Wajikra 18, 4-5 f.). Es ist dort erläutert, wie in erster Linie darunter das "Erlernen" des Gesetzes, das "Lernen" verstanden ist, durch welches allein der uns übergebene Gottesschatz und dessen Anforderungen uns gegenwärtig bleiben, und, indem hier diese שמירה wiederholt gefordert wird, שמר תשמרון, knüpft daran ספרי z. St. die Mahnung an stetes Repetieren des Erlernten, מגיד הכתוב שכשם שאדם צריך להזהר בסלעו שלא יאבד כך יהא אדם צריך להזהר בתלמודו שלא יאבד wie man über den erworbenen Groschen zu wachen hat, daß man ihn nicht verliere, so auch über das erworbene Wissen. Die Wissenschaft sei (Job 28, 17) mit Gold und Glas in Vergleich gebracht, ihre Erkenntnis sei schwer zu erwerben wie Gold und leicht zu verscherzen wie Glas קשים לקנותם כזהב ונוחים ככלי זכוכית לאבדם, und sind dort sehr zu beherzigende Regeln für das Studium der תורה-Wissenschaft gegeben (siehe daselbst).

ראו קרא, “see! He has called upon, etc.” What does the word: ראו mean here? When Moses had told the people that Betzalel would be the chief architect/craftsman, and that he would be constructing the Tabernacle, (beginning of chapter 31, where he had been told about Betzalel and Oholiov by name by G–d) there was murmuring among the Israelites who charged Moses with nepotism and assigning every position of importance to members of his family. He therefore repeated here that these men had not been chosen by him but by G–d, personally. In fact, Moses, personally, had originally thought that he himself had been charged with the whole task, seeing that G–d had said to him: ועשית , “you will make,” etc., chapter 25,17, and subsequently. The plural impersonal mode had been reserved for the construction of the Holy Ark (Exodus 25,10). G–d explained to him then already that on the contrary, not as he had thought, he would not build the Tabernacle but a descendant of Chur, who had given his life trying to stop the Jewish people from making a golden calf would be charged with that task. By doing so he would help atone for the murder of his grandfather and for the sin of the golden calf. This is why the Torah traces Betzalel’s ancestry to Chur, i.e. Betzalel son of Uri, son of Chur. (Compare Exodus 31,2)