Comentario citado sobre Jeremías 20:9

But what shall I do Since my soul craves for Torah And she is in my heart As a consuming, burning fire¹⁰See Jeremiah 20:9. In my kidneys restrained; To go forth in the steps Of the former ones, The lions of the group,¹¹A reference to the most distinguished scholars of the generations. The exalted of the generations, The men of might;¹²That is, in their knowledge of the Torah. “A man of might” is he who knows to answer in a discussion of the Torah. (Sanhedrin 93 b.) To enter with them “The thickest part of the beam,¹³The heart of the problem. To write as they did Explanations of the verses, And Midrashic interpretations On the precepts, And the Agadah [homily], Ordered in all things, and sure.¹⁴II Samuel 23:5. The preceding part of the verse reads: For an everlasting covenant he hath made with me. Ramban thus suggests that his part in the Torah was assured from on high, and therefore he need not fear to go forth in the steps of the former giants of the Torah. I will place as an illumination before me The lights of the pure candelabrum,¹⁵Exodus 31:8. The commentaries of our Rabbi Shlomo [Rashi], A crown of glory, and a diadem of beauty,¹⁶Isaiah 28:5. Adorned in his ways, In Scripture, Mishnah and Gemara. The right of the first-born is his.¹⁷Deuteronomy 21:17. A reference to the fact that Rashi’s commentary to the Torah was the first great commentary to be accepted by all Israel. In his words will I meditate, And in their love will I ravish,¹⁸See Proverbs 5:19. And with them we will have Discussions, investigations and examinations, In his plain explanations And Midrashic interpretations, And every difficult Agadah Which is mentioned in his commentaries. And with Abraham the son of Ezra We shall have open rebuke and hidden love.¹⁹Ibid., 27:5. The exact quotation: Better is open rebuke than love that is hidden. Ramban thus suggests that while he will criticize Ibn Ezra openly on many of his interpretations, yet his admiration of his work will not be lessened.

והתאששו According to some And be founded ; comp. אשיותיה her foundations (Jer. 1. 15) and אושיא walls (Ezr. 4:12). R. Hai deriving it from אש fire explains והתאוששו be burnt. R. Saadiah derives it also from אֵשׁ, but explains it: be flamed; comp. this word was in mine heart as a burning fire (Jer. 20:9).⁵The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from אש fire in its literal sense, as a destructive element, the other from אש fire in a figurative sense, as the incentive to actions. Bring again to mind this thing.^5aI. E. supplies ואת mentioned in the first sentence. This thing refers to the nature of the idols described in the preceding verses.

With murder in my bones, my oppressors have reproached me It seemed to me as though they were killing me, so confined within my bones was that with which my oppressors provoke and reproach me.

Is not My word so like fire? They should not have erred to compare their dreams to say that they are prophecy, for the prophetic word, when it comes to a prophet, it comes into him with force like a burning fire, as the matter is stated (supra 20:9): “And it was in my heart like a burning fire,” and (Ezekiel 3:14): “And the hand of the Lord became strong upon me.”