Commento su Deuteronomio 33:26

אין כאל ישרון THERE IS NONE LIKE GOD, O JESHURUN — Know, O Israel, that there is none like God among all the gods of the peoples, and that their rock is not as your Rock.

אין כאל ישרון, "There is none like G'd, O, Yeshurun." There is no other G'd like the G'd of Yeshurun (Israel) who performs all these deeds on their behalf, i.e. who rides all over the heavens on behalf of Israel in order to assist them. The word בעזרך means "in order to help them," i.e. to fight on "your" behalf. Compare Exodus 14,14: "G'd will fight on your behalf." When G'd engages in warfare on behalf of Israel all the forces of heaven are His chariot.

ובגאותו שחקים מעונה, a reference to the presumed haughtiness of G’d, Who, just because of His lofty stature would only remain in the celestial spheres. This, i.e. the domain called שחקים, is a reference to the orbit of a constellation that occurs during the day when, because of it being light, no stars or other celestial objects are noticeable. The force of energy propelling this “constellation” is invisible just as the מעונת האריה, the hidden lair of the lion, which harbors within it unseen and unsuspected strength.

אין כא-ל ישורון, “There is none like G’d, Yeshurun;” The reason is that there is no other nation equal to the Jewish people, a people who are able to call upon G’d Who rides across heaven and earth to help them.

That none is comparable to Hashem, among all the Gentile deities and not like your Mighty Rock is their rock. Why does Rashi cite the words and not, etc. [seemingly] for no reason? One might say that he is answering the question: Why the verse does not say, אין כאלהי ישורון (there is none like the God of Yeshurun) as it says (Psalms 96:5), “כל אלהי העמים אלילים (for all the gods of the nations are things of nothingness).” Why does the verse say אין כאל? Regarding this he explains [that the verse means], For not like your [Mighty] Rock is their rock. And אל too is an expression of might as it says (Yechezkel 17:13), And he took away the mighty (אילי) of the land. Therefore it also says אין כאל, which is an expression of might.

V. 26. כאל .אין וגו׳: Dieser Bekundung Gottes, Gott, wie er da sich bekundet, gleicht nichts, nirgends bekundet sich Gott so wie dir, ישורן, wenn du "Jeschurun" bist, wenn du "abweichungslos" deiner Pflicht treu lebst. רכב שמים, nicht השמים: was von der außerirdischen Welt einen Einfluss auf dein Gedeihen üben kann, das lenkt Er in deinen Beistand, d. h.: indem Er dir beisteht, lenkt Er Außerirdisches zu diesem Ziele. שחקים ,ובגאותו שחקים, im Vergleich zu שמים, gehören schon zu dem irdischen Bereich, bilden sich ja auch von der Erde hinauf; daher: ובגאותו, in all seiner Erhabenheit, so hoch über allen Irdische hinaus Er erhaben ist, lenkt Er doch auch deinen irdischen Himmel in deinen Beistand,

אין כאל ישורון, “there is none like G–d, Yeshurun; now Moses addresses his words to the whole people of Israel, telling them to serve the Lord with all their heart. They are to fortify their reverence for the Lord. After all, there is no Power comparable to their Lord. There is no other source of help comparable to Him. He rules over all creatures be they in heaven or on earth.

רכב שמים — The meaning is: A RIDER UPON THE HEAVEN is the God who is your help, ובגאותו שחקים AND IN HIS MAJESTY he rides UPON THE SKIES.

He is the God, etc. The letter שין [i.e., the word Who] is missing as [it is missing] in (Shemos 18:20) את הדרך ילכו בה, The path [that] they must walk in. Because without this [Rashi’s interpretation] there would be no way to understand and, in His pride, the high heavens, which means, and in His pride He straddles the high heavens, since straddles at the beginning of the verse also refers to the high heavens at the end of the verse.