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The Yerushalmi Yoma 2b writes:א"ר תנחום בר יודן ותני לה כל שבעת ימי המילואים היה משה משמש בכהונה גדולה ולא שרתה שכינה על ידיו וכיון שלבש אהרן בגדי כהונה גדולה ושימש שרתה שכינה על ידיו מה טעמא (ויקרא ט) כי היום ה' נראה אליכם

that since Moshe didn't wear the Bigdei kehunah but rather wore a white cloak the Shechina did not rest there (that's how I understood the gemarah). However,since Aron wore the Bigdei Kehuna the Shechina rested there. Didn't Moshe bask in the presence of the Shechina on a daily basis when he went up to Har Sinai. What changed now that he needed the begdei Kehuna?

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    Without seeing the context, could it just mean that the specific hashra'ath hashechina associated with the mishkan and all its particular mitzvot, including the bigdei kehuna, was not already present with the avodoth that preceded its particular formulas, even though the kohen than was no less than Moshe Rabbeinu himself... – Loewian Feb 17 '16 at 5:23
  • i.e. it's highlighting the difference in the avodah as prescribed by the Torah from Sinai vs. the avodah from before; and the ability of the kohen gadol who was formulated by the 613 to, as it were, summon G-d's presence, vs. the kohanim gedolim who preceded him, including Moshe. – Loewian Feb 17 '16 at 5:26
  • You need to define this Shechina concept. Then the answer will be apparent. – Danny Schoemann Feb 17 '16 at 10:51
  • See Rav S R Hirsch (as quoted in “Terumas Tzvi”) p 323-4. – Avrohom Yitzchok Feb 17 '16 at 22:17
  • Because Moshe was not a Kohen? And therefore it was inappropriate for him to perform the service set aside for the kohanim? It's... pretty straightforward, actually. – Isaac Kotlicky Feb 29 '16 at 21:12

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