이사야 8:13의 인용 해설

AND IN ALL THE MIGHTY HAND. This alludes to the division of the Red Sea concerning which it is said, And Israel saw the great hand.³⁴⁷Exodus 14:31. AND IN ALL THE GREAT TERROR. This is a reference to the Revelation³⁴⁸Literally: “‘the stand’ (ma’amad) at Mount Sinai.” See Vol. II, p. 251, Note 17. concerning which it is stated and that His fear may be before you.³⁴⁹Exodus 20:17. He mentioned concerning these [two events] that they were done in the sight of all Israel, because he had already referred to all that was done to Pharaoh, and to all his servants, and to all his land.³⁵⁰Verse 11. And in the Sifre it is stated:³⁵¹Sifre, end of Brachah. “And in all the mighty hand — this refers to the smiting of the firstborn, about which it is said, for by a mighty hand shall he send them away.³⁵²Exodus 6:1. And in all the great terror — this alludes to the division of the Red Sea. Another interpretation: And in all the great terror — this is the Giving of the Torah.”
And by way of the Truth, [the mystic teachings of the Cabala], the mighty hand is the attribute of justice, similar to the expressions: the hand of the Eternal was upon me;³⁵³Ezekiel 37:1. for the hand of the Eternal hath wrought this.³⁵⁴Job 12:9. Therefore it is said with reference to [His] judgment, for the hand of the Eternal is gone forth against me.³⁵⁵Ruth 1:13. And the great terror is the attribute of mercy, similar to what is written, Him shall ye sanctify, and let Him be your fear.³⁵⁶Isaiah 8:13. The Rabbis in the Sifre³⁵¹Sifre, end of Brachah. meant this when referring to the smiting of the firstborn [which was done by the mighty hand, alluding to the attribute of justice] and the division of the Red Sea [which is alluded to in the phrase and in all the great terror referring to the attribute of mercy], for concerning them it is written, to make Thyself a Glorious Name.³⁵⁷Ibid., 63:14. The rescue of Israel at the Red Sea displayed G-d’s mercy to His people just as the retributive punishment upon the Egyptian firstborn manifested His justice. Both were to make Him a glorious Name.

A Kabbalistic approach: the references to יד החזקה and מורא הגדול “which Moses performed,” are similes for the emanations Tiferet and Kavod. These emanations are also reflected in the words of Isaiah 8,13: והוא מוראכם והוא מעריצכם, “and He is the object of your reverence and of your awe “ The words אשר עשה, must be understood as: “he demonstrated,“ [seeing Moses does not make miracles, but G’d does. Ed.] The reason that the Torah here does not write matters in the same order as did Isaiah, i.e. מורא before מעריץ, the parallel of which here would be מוראה before היד החזקה, is due to the respective level of the prophetic powers of the prophet involved. Moses, as opposed to Isaiah, had been privileged to see what are called “clear, unblurred visions.” Thus it was that the Torah wrote of him “לעיני כל ישראל, he demonstrated everything he wanted to convey to the ‘eyes’ of Israel,” to their most superior means of perception, in the clearest possible manner. He was able to convey the meaning of the emanations to the people. [He did not speak to the people in riddles, in euphemisms and in parables, as distinct from other prophets including Isaiah. Ed.] I believe that this is also the meaning of 33,21: צדקת ה' עשה ומשפטיו עם ישראל, “Moses performed righteousness and justice of the Lord with Israel,” [I believe the author means that he could demonstrate how these two attributes blend with one another without conflicting with each other. Ed.]

do not panic , i.e., “do not fear”. The word denotes an unnerving kind of fear, as in “let Him be your dread” [Isaiah 8: 13].