Citazione Commento su I Samuele 12:21

והארץ היתה תהו ובהו, “this very center which was created at that time was composed of a mixture of raw materials, known as tohu, and its original external appearance is what is described as bohu. The reason is that the whole expanse of tohu was comprised of a uniform appearance. This explained that the first raw material was something entirely new. It is described as tohu to indicate that at that point it was merely something which had potential, the potential not yet having materialised, been converted to something actual. When we read in Samuel I 12,21 כי תהו המה, the meaning is that these phenomena did not exist in reality, they existed only in someone’s imagination. [a reference to pagan deities. Ed.] The appearance of this primordial raw material is described as bohu, meaning that as such it came to exist in actual fact, in real terms. Isaiah 34,11 “weights of emptiness.” This describes any phenomenon that does not retain its appearance for any length of time. It constantly changes like a chameleon.

“Void” (tohu) – The Ga’on [Rav Sa’adiah] said that [this word] is from “deep” (tehom), but that is not possible, since the mem of tehom is a root letter, like the mem of hadom. Now in Sefer Yetzira: “tohu - this [refers to] the green line”, and bohu - this [refers to] MEFULAM stones”. What’s correct is as the Aramaic translator has said, and likewise with “the howling, desolate tohu Deuteronomy 32:10, and likewise, “after tohu” Samuel I 12:21 – without substance.

IF THOU AFFLICT HIM IN ANY WISE. “This is an elliptical verse; it threatens, but does not explain the punishment needed to complete the sense of the verse. It is like the verse, therefore, whosoever slayeth Cain,³⁰⁸Genesis 4:15. which does not explain what the punishment is. Here too, if thou afflict him in any wise, is an expression of determination to inflict punishment, as if to say: ‘In the end you will get your deserts. Why? For if he cry unto Me I will hear him, and I will avenge him.’” This is Rashi’s language. But it is not correct [to interpret a verse on the basis of such a long omission, in order to complete the sense]. The witness he brings [i.e., the verse about Cain] also does not testify to that [kind of long omission]. But it is possible that the word ki [generally translated “for”], here means “if,” for this is one of the usages of the word ki,³⁰⁹Rosh Hashanah 3a. The verse here reads: ki im tza’ok yitzak, and is generally translated: “for if he cry.” But with the word ki understood as “if”, the verse would read: “if if he cry,” as explained further on in the text. and the verse thus states: “if if he cry at all unto Me, I will surely hear his cry,” the repetition of the word “if” being used in order to show the gravity and importance of the matter, similar in usage to these phrases; hamiblie ein k’varim [generally translated: “Was it because there were no graves…?” — but literally: “was it because there were ‘no no’ graves…?”];³¹⁰Exodus 14:11. harak ach b’Mosheh [generally translated: “hath the Eternal indeed spoken only with Moses”, but literally: “‘only only’ with Moses].”³¹¹Numbers 12:2.
The correct interpretation appears to me to be that He is stating: “If thou afflict him in any wise, if he will only just cry at all unto Me I will at once hear his cry: he does not need anything else at all, for I will save him and avenge his cause from you. And the reason for this is that you oppress him because [you think] he has no one to help him against you, but behold he has more help than anyone else. For other people will try to find saviors to save them, and helpers to avenge their cause, and perhaps they cannot profit nor deliver,³¹²I Samuel 12:21. while this one will be saved by the Eternal merely through his crying out, and He will take vengeance from you, for The Eternal is a jealous and avenging G-d.”³¹³Nachum 1:2. There are many verses to a similar effect. Thus, that which He said, Rob not the weak, because he is weak, neither crush the poor in the gate; for the Eternal will plead their cause,³¹⁴Proverbs 22:22-23. means: “rob not the poor merely because he is poor and has no helpers, nor crush the poor in your gates, for the Eternal will plead on their behalf.” Similarly He said, And enter not into the fields of the fatherless, for their Redeemer is strong;³¹⁵Ibid., 23:10-11. the Eternal of hosts is His Name,³¹⁶Jeremiah 50:34: Their Redeemer is strong, the Eternal of hosts is His Name. for they have a Redeemer Who is stronger and closer to them than all people have. Here also He said, that just by his cry, the fatherless will be saved. Likewise: For as the rain cometh down and the snow from heaven, and returneth not thither, except it water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater; so shall My word be that goeth forth out of My mouth; it shall not return unto Me void, except it accomplish that which I please.³¹⁷Isaiah 55:10-11. In both phrases [except it water — except it accomplish] He is stating that they³¹⁸I.e., the rain and the snow. will do nothing else other than to water the earth immediately, and so also will My word do that which I please. Thus the meaning of the word ki [ki im hirvah — ki im asah: except it water — except it accomplish] has the sense of “but.” And so also: ‘ki im’ (but) I will depart to mine own land, and to my kindred.³¹⁹Numbers 10:30.

For all the gods of the peoples are idols vanity, the handiwork of man; and a similar example is in the prophecy of Habakkuk (2:18): “What did a graven image avail that its maker has graven it... etc.” until “to make dumb idols?” but the Lord made the heavens Regarding the idols it is written: “to make,” but the Holy One, blessed be he, is the Maker of the heavens and the earth and all their host.