Comentario citado sobre Isaías 46:4

And abounding in goodness and truth; keeping mercy upon the thousandth generation — these three denote the attribute of mercy, since He increases the goodness over His strength and might and the truth in His mercies. And ‘notzeir’ (keeping) mercy unto the thousandth generation, for He hath remembered His mercy and His faithfulness toward the house of Israel.⁵⁰⁸Psalms 98:3. Or it may be that the word notzeir means “sprouting,” of the root, ‘v’neitzer’ (and a twig) shall grow forth out of his roots.⁵⁰⁹Isaiah 11:1. And in His goodness He is ‘nosei’ (forgiving) iniquity and transgression and sin. This is of the expression, I have made, and I ‘esa’ (will bear).⁵¹⁰Isaiah 46:4.
The two phrases, and that will by no means clear the guilty, and visiting the iniquity of the fathers upon the children, are an explanation to the one of forgiving iniquity [mentioned before]. It is called an “attribute”⁵¹¹Thus it is now clear that Ramban counts the thirteen attributes as follows: 1. The Eternal. 2. The Eternal. 3. G-d. 4. Merciful. 5. Gracious 6. Long-suffering. 7.-8. Abounding in goodness and truth. 9. Keeping mercy unto the thousandth generation. 10.-11.-12. Forgiving iniquity, transgression and sin. 13. That will by no means clear the guilty, visiting the iniquity etc. — See Tosafoth Rosh Hashanah 17 b that such is also the opinion of Rabbeinu Tam. Ibn Ezra likewise follows generally this interpretation. because He clears the sinner by this visitation. And because this act of forgiving is not equal for iniquity, transgression and sin, but instead in each category has its own form of clearing the sinner, it is called in each case “one attribute.”⁵¹²“And the expressions, and that will by no means clear the guilty; visiting the iniquity of the fathers etc., also constitute an independent attribute, for the ‘clearing’ done in this form of forgiving is by visitation, it being another way of forgiveness of sin, that He will not forgive it outright, but visit it upon the generations etc.” (Abusaula).

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.

ומתחת זרועות עולם, “and beneath are the world’s mighty ones.” This could refer to powerful forces on earth which provide support for the Jewish people, or it could refer to G’d being the זרועות, “the mighty arms,” Who supports both what is beneath Him as well as what is perceived as above the earth. The simile is somewhat like Psalms 104,2 where David describes G’d as establishing the firmament (without supporting pillars) over the whole globe as if it were a carpet. The fact that G’d suspends earth without perceptible supports has also been described in Job 26,7: “He suspends the world (earth) over nothing (emptiness).” All the Lord needs to support the universe is His invisible, abstract force, power. We human beings have to restrain ourselves from voicing the thought: “how is this possible?” We are simply not able to comprehend this. (something which does not it make any less true). The word בלימה in Job 26,7 are two words spelled as one, i.e. בלי מה, “without anything.” Heaven and earth both are supported by an invisible force. This is also what Isaiah quotes G’d as saying to him in Isaiah 46,4: “I have made it and I carry it.” The prophet speaks of G’d saying that He made both heaven and earth and He carries or supports both. Anyone who possesses this kind of strength is certainly able to expel His enemies from His presence (a reference to the second half of our verse here).