Zitat Kommentar zu Schir haSchirim 7:6

Seeing the word ויהי is emanated from the tetragrammaton, this indicates that the tenth emanation belongs to G’d. The meaning of the word מלך in our verse may be similar to what David had in mind when he said in psalm 145,1 ארוממך אלוה-י המלך, “let me extol You, my G’d and king.” It may also correspond to the way the word is used in Numbers 23,21 ה' אלוה-יו עמו ותרועת מלך בו, “the Lord their G’d is with them and their king’s acclaim in their midst.” Solomon may have used the word in a similar sense when he said in Kohelet 5,8 מלך לשדה נעבד, “even a king is indebted to the soil.” The expression מלך is used in that sense (also by Solomon) in Song of Songs 7,6 when he said מלך אסור ברהטים, “a king is held captive by (nazarite) tresses.” The common denominator of the verses we have mentioned is that even a king is subject to restrictions. When G’d is described as king, this does not necessarily mean His total independence, but His dependence on His subjects in a certain way. [All of this is part of what our sages call His ענוותנותו, “His self-imposed humility.” Ed.] Similarly, the verse ה’ צבאות הוא מלך הכבוד סלה, “the Lord of Hosts, He is the king of the attribute כבוד.” [If I understand the author correctly, the latter expression, i.e. king of an attribute, even that of כבוד, is less encompassing than the title represented by the tetragrammaton. All of this shows that G’d imposes restrictions upon Himself. The reason that the psalmist added the word סלה was so that we should not err and think that when G’d manifests Himself as an attribute, כנוי, that this represents His essence. Ed.]

On that day, the Lord will protect the inhabitants of Jerusalem, meaning that when the battle comes before the gates of Jerusalem, the inhabitants of Jerusalem will go out to fight their enemies and take vengeance on their wrongdoers, and the Lord will protect them from their enemies. However, when it says "the one who is fallen among them on that day will be like David, and the house of David will be like God, like the angel of the Lord before them," the commentators explain that the weak and fallen among them will be like David, who was a mighty warrior and a man of war, and the house of David, which refers to his family, will be like God, as Jonathan translated it as "like great ones." Rabbi Abraham ibn Ezra interpreted it as "like supreme angels," and so did Rashi and the Radak, who explained "like the angel of the Lord before them" in the context of war, as well as "they will look at me whom they have pierced." They explained that if the nations pierce one of the Israelites in battle, even if he is the least among them, Israel will raise their eyes toward heaven and mourn for him. The sages, may their memory be blessed, also interpreted it as the fallen among them being like David, as it says, "Your head is like Carmel" (Song of Songs 7:6). God said, "The leaders among you are precious to me like Elijah who went up to the top of Carmel," and "the humble head is like purple" (Song of Songs 7:6), meaning the poor among you are precious to me like David, as it says, "The one who falls among them on that day will be like David." It is more accurate to interpret this as referring to the Messiah son of Joseph, as our sages explained in Tractate Sukkah (52a), since he will be a mighty warrior from the tribe of Joseph and will be the commander of the Lord’s army in that initial battle, and he will die in that battle. The prophet clarified that his death will not be because of sin, nor will it be because of his weakness, for he is called "fallen" only because he will fall and die there, as it says, "And the helper will stumble" (Isaiah 31:3). That Messiah who will fall and die among them on that day will be a complete figure like David, who was a man who feared the Lord and greatly delighted in His commandments, and he will be mighty and a man of war like him. Moreover, the inhabitants of Jerusalem who go out with him to those wars will not be wicked or sinful, so that it should be thought that their Messiah died because of their sin. They will be like 'Elohim', meaning like the supreme angels, holy and pure, and this will not be due to their weakness, as they will be like the angel of the Lord before them, meaning they will strike and kill their enemies like the angel of the Lord who smote Sennacherib’s army. From this, you will understand that when it says "the house of David will be like God" it refers to the people of Judah, the inhabitants of Jerusalem, as I have explained.

It is possible to understand the word ובאלתו as referring to G’d, meaning “and by means of His oath which He swore to you.” The whole verse then would mean: “you are standing here today ready to enter the covenant and oath of the Lord by means of which He swore that You will be His people and that He will be your G’d.” The verse following would prove that this is the meaning, seeing the Torah writes there: “as He said to you and swore to your fathers.” Further reinforcement of this interpretation is provided by Samuel I 12,22: “seeing that the Lord had agreed (sworn) to make you His people.” Even though all the commentators there understand the word הואיל to be an expression of G’d’s goodwill, grace, I believe the word הואיל in that verse derives from the word אלה, and means “for G’d swore to make you His people.” This does not preclude that the oath itself was an expression of G’d’s goodwill towards the people so that there is no conflict between the two interpretations. Still further proof of the meaning of אלה in our verse is the comment in Tanchuma Nitzavim 3 on Song of Songs 7,6: מלך אסור ברהטים, usually translated as “a king held captive by tresses” (of hair). According to the Midrash the meaning is “a king who is bound by his oath.” The word אסר meaning oath, occurs in Numbers 30,7. G’d’s oath to the patriarchs that He would not exchange the Jewish people for any other nation is what ties Him to Israel. The word רהטים in the verse from Song of Songs which we quoted is a reference to the patriarchs; this word occurs in the record of their life stories both in Genesis 18,7 where the word הבקר is rendered by Onkelos as רהט; as well as in connection with Yaakov in Genesis 30,38. This is why G’d cannot violate His oath to the patriarchs .
You will find that in Ezekiel 20 when the Jewish people challenged the continued validity of the Torah’s commandments by describing themselves as having been freed (sold) by their master (G’d) since they had become exiled, that the prophet did not accept that argument and vehemently pointed out that the basic relationship between G’d and the Jewish people is an eternal bond, that severing it would mean the total demise of the party who severed it. [I have merely summarized the dialogue in Ezekiel 20. Ed.] Basically, Ezekiel’s argument was that as long as the master had not received monetary compensation from the “buyer” of the slave no transaction had taken place at all; the Jewish people still belong to their erstwhile master, i.e. G’d. This is also reflected in the words of Isaiah 52,3: “you have been sold חנם, without price, therefore you will also be redeemed without monetary compensation having to be paid.”

from glory He shall deprive me (מִדַּלֶּה יְבַצְּעֵנִי). Jonathan renders: From the glory of my kingdom I am exiled. I thought that now He would deprive me of all my glory. The word דַלָּה is an expression of height. Comp. (Song 7:5) “And the braid (וְדַלַּת) of your head.”