Tafsiran yang Mengutip untuk Yeremia 10:11

כי שם נגלו וגו׳ denn dort war ihm einst, als flüchtigem, völlig mittellosem Wanderer der Gottesbeistand für eine solche Zukunft zugesagt worden, und diese Verheißung hatte sich nun so voll und mächtig erfüllt. Der Plural in Attributen und Prädikaten zu אלקים ist keineswegs ein sehr gewöhnlicher. Vergleichen wir die Stellen: אשר לו קרובים אליו (Dewarim 4, 7) ואם רע בעיניכם לעבוד את ד׳ וגו׳ וגו׳ לא תוכלו לעבוד את ד׳ כי א׳ קדושים הוא (Josua 24, 15-19) ומי כעמך כישראל וגו׳ אשר הלכו א׳ לפדות לו וגו׳ (Sam. II. 7, 23) selbst das א׳ חיים Sam. I. 17, 26 und 36; Jirmija 10. 11; 23, 35: so scheint in allen diesen Stellen der Plural aus der Pluralität des Gottheitbegriffes der nichtjüdischen Welt entstanden zu sein, auf welche alle diese Stellen hinblicken, und, im Gegensatz zu diesem, die Nähe, Heiligkeit, Wundermacht, lebendige Daseinswirklichkeit des einen einzigen Gottes Israels hervorheben zu sollen, der in seiner Alleinheit das wirklich ist, was die polytheistische Welt von ihren vielen vermeintlich träumt. So dürfte vielleicht auch hier der Plural aus dem Gegensatz zu dem אלהי נכר erwachsen, deren Embleme er soeben aus dem Kreise der Seinen und derer, die sich ihnen angeschlossen, — waren doch Frauen und Kinder von Schechem, wie es (oben 34, 29) scheint, bei ihnen — fortgeschafft hatte. Ihnen machte er es an dieser Stätte klar, wie das, was die übrige Welt in ihren Göttern als "betrogene Betrüger" vergebens sucht, er in Wahrheit in dem אל בית אל gefunden, der ihm eben hier offenbar geworden.

Da’at Mikra’s Approach
Da’at Mikra interestingly suggests that the Aramaic sections of Sefer Daniel are intended to impact non-Jews as well as Jews. Just as Yirmiyahu 10:11 states a message to be delivered to non-Jews in Aramaic, so too Daniel’s messages are universal in nature and thus are expressed in Aramaic, the lingua franca.

Rashi, quoting Mechilta, explains the meaning of “on all the deities of Egypt I shall execute judgments” as that if these idols were made of wood, the wood would rot, whereas if they had been made of metal the metal would melt” [seeing that one cannot kill what has never been alive, the Mechilta wanted to illustrate what the words “judgments” when applied to idols could possibly mean. Ed.]
When the Torah gets around to reporting the carrying out of this plague in verse 29, the killing of the firstborn humans and animals is mentioned whereas there is no mention of the destruction of the idols. The reason is that the Egyptians had been alerted to the dying of the firstborn during that night and they therefore found out about it during the night seeing they were checking if this disaster was actually happening. They did not find out about the destruction of their idols until the morning when they visited their temples. We find that something similar occurred after the Philistines had captured the Holy Ark (Samuel I 5,3). We read there: ”Early the next day, the people of Ashdod found Dagon lying face down on the ground in front of the Ark of the Lord.” In the following verse we are told: “after they had picked up Dagon and put him back in his place the next morning they again found him lying prone on the ground in front of the Ark of the Lord. The head and both hands of Dagon had been cut off, lying on the threshold. Only Dagon’s trunk was left intact.” This is when it dawned on the Philistines that the plague inflicted on them as well as on their deities had been caused by the G’d of heaven. This is what the prophet Jeremiah 10,11 had in mind when he said: “Thus shall you say to them: ‘Let the gods, who did not make heaven and earth, perish from the earth and from under the heaven.’”