Tafsiran yang Mengutip untuk Yesaya 26:21

V. 4. אני יוצא, wie כי הנה יוצא ממקומק לפקוד וגו׳ (Jes. 26, 21), כי אז יצא ד׳ לפניך להכות וגו׳ (Sam. II. 5, 24) usw. Es bezeichnet überall ein unmittelbares Einschreiten zur Zerstörung eines Entgegenstehenden. Was bisher von Gott in Ägypten geschehen, waren אותות ומופתים, von seinen Boten geübt, gleichsam seine Vorboten, die Ihn ahnen ließen und seine Ankunft drohend ankündigten. Jetzt tritt Er selbst in seinem Gegensatz zu Mizrajim hervor, und sofort stirbt Mizrajim in den edelsten seiner Geschlechter. אני, von אנה: von jemandem ausgehen, ist immer die sich einem andern gegenüber fühlende Persönlichkeit, von welcher an den andern etwas ausgeht, während אנכי die den andern umfassende, tragende Persönlichkeit ist.

And what is written, “I am going out,” that is to tell you that initially, the Holy One, Blessed be He, went out Himself in order to bring down the guardian angel of Egypt, because this is something that no messenger or angel has the power to do. After this, God sent destroyers against the firstborn of Egypt. Therefore, it says I am going out in the midst of Egypt and not “in the midst of the land of Egypt,” and afterward it says and every firstborn in the land of Egypt will die. Rather, it is certain that the first going out was not on earth but in heaven, and with this all the questions of the commentators are resolved. For how could they say about the plague of the firstborn “I and not an angel,” etc., when the verse says and He will not allow the destroyer to enter your houses? Rather, it is clear as we have explained. And it uses the language of “going out” in the way that it is said For behold, the Lord goes out from His place (Isaiah 26:21), and our Sages, of blessed memory, explained (Jerusalem Talmud Taanit 2:1), “He goes out from the throne of mercy and sits on the throne of judgment.” So too, the “going out” here is to first execute judgment on their gods, as it is written For My sword has drunk its fill in the heavens (Isaiah 34:5), and afterwards, behold, it shall come down upon Edom, so too is the matter here, and this is a precious explanation.

You will find a passage in the Jerusalem Talmud Taanit 2,1 which describes a similar phenomenon. Rabbi Levi, when asked the meaning of the expression ארך אפים, said it meant “to keep destructive anger at a distance.” The whole matter can be illustrated by a parable.” A king had two heavily armed divisions of troops at his command. He reasoned that if he were to allow the soldiers of these divisions to dwell in his proximity this would have dire consequences for his citizens in the event that those would commit acts angering their ruler. The soldiers would take immediate drastic steps against such disobedient citizens. The king therefore decided to station his troops some distance from his capital so that in the event the people became guilty of a misdemeanour they would have time to repent before falling victim to the wrath of these soldiers in their fierce loyalty to their king. Here G’d informed Moses that He had stationed His agents (who would act as executors of His decrees) far enough away to afford the errant sinners an opportunity to repent in time.
There are some Biblical verses which appear to support this idea, such as Isaiah 13,5: “they come from a distant land, from the end of the sky; the Lord with His weapons of wrath, to ravage the earth.” [In other words, retribution, though on its way, is some time away. Ed.] Rabbi Yitzchak goes further, basing himself on Jeremiah 50,25: “the Lord has opened His armory and brought out the weapons of His wrath;” he interprets these verses as describing how much time will elapse between the sin causing the wrath of the Lord and the enactment of punitive decrees against the sinners in question. During all this time the attribute of Mercy may be activated through prayer and repentance. Rabbi Meir interprets the word יוצא, “comes forth,” in Isaiah 26,21: ”the Lord shall come forth from His place to punish the dwellers on earth,” as G’d leaving (forsaking) the attribute of Justice in favor of the attribute of Mercy. [The prophet speaks about the Gentiles who will become the object of G’d’s wrath thus affording the Jewish people a breathing space, i.e. treatment by the attribute of Mercy. Ed.] Thus far the quote from the Jerusalem Talmud in Taanit 2,4.
Our sages in Rosh Hashanah 17 also mention that the covenant G’d made with Moses concerning these thirteen attributes includes the promise that the people who invoke them will not return empty-handed from their prayer. They base this on the wording in verse 10 הנה אנכי כורת ברית נגד כל עמך, “here I enter into a covenant with you in the presence of all your people, etc.
Nonetheless, if the sins of the people are too numerous and have accumulated, G’d will reverse the attributes of Mercy mentioned here; this is what was meant by Isaiah 1,4 when he said: ‘they have forsaken the Lord, spurned the Holy One of Israel, turned their backs on Him.” The words נזורו אחור in that verse describe that the behavior of the Jewish people caused G’d to reverse the attributes with which He relates to them. Concerning the words: “they have abandoned the Lord,” G’d asks rhetorically: “I who have been known as the compassionate and gracious G’d have now been forced to reverse My attributes and have appeared to them as the cruel G’d.”